^Picatrixfc

wish, let it be in al-Hadi-Ashar and simultaneously make the

arrow of happiness and its master derive their good fortune
willingly from a strong position. If friendship and
companionship are desired for war-related matters, let cf accept
and assist the master of the ascendant or the D as a gesture of
friendship. If you want to obtain a loan, let the acceptance be
from 3 instead of cf. If it is for writers, accountants or scholars,
let acceptance be from 9. If it is for the great king, let acceptance
be from the O. If for judges and religious and noble people, let I
acceptance be from Z.
Likewise, if it is from a seeker of a meaning of something, let |
acceptance be from its master - I mean the acceptance of the 1)
of the ascendant, the arrow of happiness and from the arrow of
wealth. Additionally, let the master of the D be restored, as we
mentioned above, and let the master of the ascendant and the
master of al-Rabf be clear from nuhus. Power is an indicator of
the outcome.
If you want to fulfill a need, let the master of the ascendant
and the D be accepted by the master of the need or the one
which is controlling it. Also let the D or the master of the
ascendant be in the position of the need. If the need is from a
sheikh or a landlord, let the master of the need be 5. If it is from
a judge, a religious and generous person or honorable person or
from a minister, let the master of the need be Z. If it is from an
army or from a person who deals with fire and iron, let the
master of the need be of. If it is from a king or a sultan, let its
master be the O. If from a woman, an entertainment operator, a
make-up professional or from the makers of perfume, make-up
products, tattoos and silk brocades, let the master of the need be
9. If the need is from an accountant, a writer, a person of
wisdom and tricks, a merchant or from a vocational person with
good public relations, let the master of the need be 9. If the need
is from a courier, a messenger, the king's servants, a sly person
or a spy, let the master of the need be the "5. Bring sa'ad the J

86
 ^Ghayat Al-Hakim)-*-

master of the ascendant and the D with every need and let them
be in an upside down position. If the need is for money,
improve the arrow of happiness by meeting with its master and
the master of the need. Also, let it be in sight of the T>.
Moreover, ameliorate the master of al-Rabf with su'ud and
acceptance. Be very cautious of the existence of a strong nahs
separating the master of the ascendant and the DN on the one
hand, and the master of the need, on the other. Furthermore,
beware of the attachment of a nahs to the master of the need, to
the D or to the master of the ascendant as it does not have
anything to do with the need. Let the acceptance from the third
or sixth phases, which I have described, whether in siTud or
nuhus, be collectively in su'ud. Additionally, avoid dropping
the master of the need, the O and the D, and the master of the
poles. If this difficult situation takes place, let the coercer of the
five eclipses join the coercer of the meanings of the need. Let
both be in su'ud and in an upside down position. Moreover,
watch out for a nahs being attached to the master of the % the
master of al-Rabi and the ascendant, because this will spoil it
and bring nahs to the outcome of the need.
Whenever you want to plan or deal with an action to
produce a certain result or a result which is perpetual, let that
and the D be in a dual-body constellation and clear of nuhus.
Also, let the ascendant be in a sound condition. If the plan is for
gold, strengthen the O and let it be in a good situation when
you start you endeavor. Maintain this situation for the D every
time you start an action.
We have advised you, may Allah bless you, of good things
which will be with you in many of your actions. Be scrupulous
and use analogy with their partial matters. These are some of
the pillars of making talismans and the key to them. Allah
prohibits dealing with the art of stars because it leads to the art
of talismans. My purpose for revealing this science is to

87
 -Cicatrix}^

promote reflection by those concerned. This is what Aristotle

means when he says to Alexander,
"If you can make a move similar to and in agreement with a
celestial movement and with a choice of stars, you will achieve I
your desire and fulfill your wish."
How true is Aristotle's advice! This is the difference between ;«
the philosophers endeavors and attempts of the uninformed.
Allah says,
"They know but the outer in the life of this world, but of the I
end of things they are heedless."
This is an indication to the profound nature and secrets of $
science.

88
 •^{Chapter Four}§«-

Y
OU MAY KNOW, THAT THE ANCIENT talisman-
makers believed that in each quarter of the celestial
sphere, eight parts move inwardly and eight move
outwardly. Many of those who dealt with ephemeris
had overlooked this fact in their calculations although it is very
useful in the profession of talisman-making. In order to study
this, you need to review the history of King Augustus. Go back
128 years from the date of King Augustus; that marks the end of
the incoming eight parts in that era. After that, the beginning of
the incoming parts will start. Then you add to these years 313
years from the beginning of Augustus' rule to the beginning of
Diocletianus' rule and add to that the number of years he
served as king. Take 1/80 of that; in each 80 years of these, one
part will start moving. The even number of eighties is eight. The
remainder is added to the calculations of the O and the five
planets rotating around their axis. By this, you can determine
what you want from this art. Thus, do not neglect the incoming-
and-outgoing movement of planets because this is the backbone
in making talismans for the purpose of producing images. You
may know that this is their greatest concealed secret. These
eight parts complete their incoming-and-outgoing movements
once in every 360 years.

89
 ^Picatrix}*-

I explained to you that when they complete their outgoing

movement, you can determine their incoming and outgoing.
This knowledge is essential for producing the desired effects.
The incoming-and-outgoing is a consequence of the
constellations1 movement from East to West or from West to
East. No other phase is useful. When the incoming phase starts,
this will be an indication of what events take place in the world.
Similarly, if the ongoing phase starts, it will be an indication of
other events caused by the incoming and outgoing phases. You
may bear in mind that the incoming-and-outgoing phases are
characteristics of the constellations' band, not of the straight
path.
King Augustus became a king 200 years after King
Alexander which means that the former rule ended 260 years
after King Alexander's rule. As for his reference to the 310 year
period between Augustus rule and Diocletianus, this was when
King Augustus removed another King from power; that is 12
years before Christ. Accordingly, this adds up to 4,988 years of
the history of the world. In order for the total number of years
to agree with the total number of Alexander's years, you
subtract these 12 years. Accordingly, the increase in
Diocletianus' years will be 301 years in addition to the above-
mentioned 128 years. Consequently, the increase in
Diocletianus' years will be 429 years.

90
 ^{Chapter Five)3*

I
READ IN HERMES' WORKS something concerning this
art of miracles, which I would like to cite. He divided this
art into three types: the art of talismans, which has been
mostly treated and dealt with by the Sabians and the
Nabatean's slaves. Part of this field is the art of planets and
offering them sacrifices, incense and drawings. The second type
was the specialty of the Greeks who were the pioneers in the art
of stars. This is an advanced and excellent art. The third type is
the art of the qalaftirijat (potentials?), promoting inspirations,
seriousness, and knowing spirits among which similar words
are distributed. This art was the specialty of the Indians, the
Sakasiks of Yemen, and the Copts of Egypt. Each of these
sciences has its own philosophic origin, as well as introductions.
It is known about the Indians that they are advanced in the
science of poisons which cannot be treated by medicine. By
using certain words or making certain movements, they can kill
or have the hearer change his mind. They developed a musical
instrument called al-kankala with one string on one body. They
can produce any tune and notes with this instrument.
Additionally, they have strange secrets such as impregnating a
woman without sexual relationships by directing certain
movements at her. They also have a drink which prevents old
age, gray hair, curved back and natural body degeneration. This

91
 •»g{Picatrix^-

drink is especially made and used by them only. They have the
most capable people in making magic and illusions; they
perceive that there is a building behind the equator in the South
and they are the ones referred to as djinn and demons. They are
in the kind of world which cannot be seen by the naked eye;
they intermarry and die by natural law and believe that their
guides in the celestial sphere are 5 and the Tail. According to
their history, one of their leaders called Adam was the
beginning of their march due to his uniqueness. Their leader in
this art claims that every image in the world of being and
corruption is developed by the fixed planets thereby creating
several types of configurations in the sky. He also claims that
there are images in the sky that are not available on earth. These
images are used by magicians in ceremonies or talismans to
draw certain arrangements which they term as rings such as
this figure:

° "o o°
o
The lines between these rings are the beams of these planets
to earth as well as between the fixed planets. This arrangement
as shown in the following figure:

-denotes their own image and is known to people devoted to

observation and ceremonies. This is what is being reported and
arranged by practitioners of legerdemain and incantation and
not what the fixed planets develop in the sky.

92
 «6{Ghayat Al-Hakim^-

Hermes also claims that some of the images of planets are

illusionary, not real and, as a group, they only indicate that
degree. This marvelous insight could not have been attained by
this man without reviewing the books of the Indians who deal
with this science. Nonetheless, they use these images in
accordance with the established planets' arrangements at certain
times and known ascendant. They also use optimism,
castigating, forewarning, and expressions to strengthen their
confidence in questions, perceptions and retrieving buried
valuables.
Additionally, they make use of halos, the halos of the 0 and
the D, rainbows, shooting stars, comets and blackness in the O
to identify the high effects. All of these support and strengthen
the sought outcome. Moreover, they believe that there are
beautiful and ugly images created by the fixed planets in the
celestial sphere. Thus, if someone is born while the ascendant is
a beautiful image and the 0 and the "$ are in beautiful images,
this will be an indication that the born will be happy; however,
if born while the ascendant is an ugly image, and the O and the
D are in an ugly image, he will be unfortunate. Artful actions,
questions and talismans have similar effects. Furthermore, they
believe that the shares of stars are like the night mixed dreams
that do not indicate anything because they are mixed, and
therefore, they should be avoided, and others should be looked
at. These are frequently considered in birth, requests and artful
acts. Besides, they think that dreams are the result of mental
strength and its connection with the celestial world.
Accordingly, what you see there, are images of things on earth.
This true vision and its science is close to the science of stars.
Therefore, by relying on this closeness, they use the strength of 5
as an indication of the status of the born if ? is strong.
Nonetheless, dreams may be the result of a personal conjecture
or confusion.

93
 -»g{Picatrix}>

You may know that the truth of dreams is an objective

representation of personal matters, neutralizing the five senses
and employing reflection. The force of imagination composes
what it perceives from tangible images and separates them from
one another. It also has a third function and that is likeness; if
the speaking mind, as perfect as it may be, helps the dreamer
see something which will be seen as it is. But if the force of
imagination is more perfect, the perception will be in meaning.
For instance, if the perfect mind sees a dog or a lion about to
attack him, it will come out as perceived. However, if the force
of imagination was more perfect, it will be perceived as a
lawman or a thief, and perception is by meaning. If the natural
desire is strong, and the mind is preoccupied with it as well as
with clothes and other daily activities, these concentrations and
activities will be envisioned as involvement in sensual
pleasures, swimming and similar actual daily activities. For
example, if one is preoccupied with having sexual relations
because of abundant stored energy, he will experience puberty
acts. If full of fluid, he will see in his dream rivers; if he has a
cold and apathetic temper, he will see nightmares; if he has a
hot temper, he will see fires and furnaces, and so forth.
Likewise, the essence of prediction is the intuitive knowledge of
human nature by reflecting on what is being looked at for
making a prediction, whether it is a statute that can be seen, or
something that can be heard in the case of reflection. The force
of imagination is sent to look into the sought knowledge. If his
force of imagination is strong enough, he can visualize the
knowledge like looking at a mirror, and then he can use what he
saw and heard to reach some sort of knowledge. This is similar
to the function of the force of imagination force when the senses
are dormant. It acts upon the tangibles, which he can see when
he is awake, and then adds them to what is being mentally
perceived to develop a dream. If the tangibles and the perceived
images are proportionate and the body and its conditions are in

94
 ^Ghayat Al-Hakim^-

harmony, the dreams will be true; otherwise, they will be

confused dreams.
Be aware that fortune telling is derived from the fifth essence
called revelation. It is one of the imagining forces of the mind
which goes through the particulars until it becomes fully aware
of them, and then it can advise him of these particulars either
when he is asleep or awake. If the imagining force is ideal, the
particulars will be available to him similar to the mirror, as we
mentioned before, which reflects and reports these particulars
as they are. However, this information pertains only to the
particulars; it does not deal with mental perception. If he only
becomes ideally aware of these perceptions, he becomes wise.
But if he becomes ideally aware of both, he becomes a prophet,
and this is limited to the persons who receive perfect revelation
from the First Creator. In this case, what the Creator transmits
through his revelation to the active mind, will be transmitted
from the active mind to his acted upon mind. However, when
this revelation is transmitted from the active mind to his
imagining force, his acted-upon mind becomes wise, but if it is
transmitted to his imagining faculty, he becomes a prophet. This
person will be in the highest rank of mankind and the happiest.
This is the source, as well as the end of every good. We seek
virtues to be happy, and we get there by improving our
manners, taking care of our households, and reforming and
uniting the Ummah28 by which it can attain happiness. The
knowledge of beings, how, why and what these beings are, is
the theoretical part of it. Beginning with tangibles we ascend
from this point to theological levels according to the individual
potential. This is the real happy and ideal person. Happiness is
the righteousness which is sought for the sake of righteousness;
it is not sought at any time for achieving other things because

28.The Islamic community, founded by Muhammad at Medina, comprising individuals

bound to one another by religious ties on a tribal model.-OED

95
 -SfPicatrixjS-

there is nothing beyond happiness that is more ideal. Abu Nasr

al-Farabi29 refers to this subject in his introduction on the results
of actions by saying: "Trivial matters may lead to great
accomplishments, and these are the actions by which happiness
can be attained, such as benign actions and intentions which
lead to good deeds. He who achieves that will enjoy an
everlasting life, a pleasure unblemished by any sorrow, a
knowledge clear of any misinformation and a wealth pure of
any poverty. The Prophet, may Allah grant him salvation, says
in this regard, "O Allah, there is no life as good as life in the
hereafter. May Allah admit us in it and help us to follow the
path which leads to it".
Going back to our topic, I would like to add that the Indians
claim that a spirit may appear to the magician as a person which
communicates with him and teaches him whatever it likes. It
may endear him to kings and sultans or solve or complicate
things for him. Spirits were portrayed by the ancient
generations as pictures of different things on their temples,
which they believed would fulfill any request or wish. They also
claim that talismans are more influential than choices because
they are made by the nature of the whole. It is analogous to a
miracle because it uses natural characteristics, since natural
characteristics can produce individual strange results. Some of
the examples of these wonderful actions are protecting a person
who wears a red ruby necklace from plagues and other
diseases. By combining the particular and the whole, a talisman
may act to repel mosquitoes, lice and flies. It does this by
incorporating in it a celestial arrangement and physical
materials which are made from it, for them in accordance with
the principle that the being of a thing is its matter, which is a
natural characteristic. Nonetheless, the purpose of mentioning
the characteristic here is to let you know the true essence of

Alpharabius, a tenth century Islamic philosopher of Turkish origin. -Legacy of Islam.

96
 -»8{Ghayat Al-Hakim)^

talismans, and that whatever is made in this world to achieve a

certain result is accomplished through a special purpose
talisman. You will realize that afterwards.

97
 ^Chapter Six^*

T
HE OBJECTIVE, MAY ALLAH BLESS YOU, of
mentioning the characteristics is to let you know that
anything that acts naturally, may increase or decrease
its action. However, if this action was specialized for a
certain function, it will be more complete and stronger, and its
manifestation will be clearer and more obvious. This is similar
to the case of scammonia30 attraction to jaundice. The cause for
that is that scammonia is hot and dry, which are similar to the
characteristics of jaundice. You may also know that if the
naturally acting medicine is specialized for a certain disease, its
effect will be stronger. A talisman is more fascinating; that can
be manifested by the various types of contribution of planets, on
one hand, and accepting these contributions, on the other.
Contributing is more complete, may Allah bless you. When you
make a talisman, you should deliberately start with a symbol
and an image of acceptance, so that contribution from planets
can be given with full consent. By doing this, a talisman will
produce the sought objective with a lasting effect and an
expanding spirit. The purpose of this example is to clarify the

in
A gum-resin obtainedfromthe tuberous roots of convolvulus scammonia used in
medicine as a strong purgative; also, the dried tuberous rootfromwhich the drug is
prepared. The plant Convolvulus Scammonia, native in Syria and Asia Minor, having a
fleshy root which furnishes the scammony of commerce.- OED

99
 •$Picatrix}3«-

contribution of planets in achieving the sought objective and the

picture of acceptance of this contribution. Many people, who
make talismans all the time, do not know that.
Accordingly, if you want to make something out of animals,
compose a product out of plants or fabricate something out of
rocks. Collect parts of these things first, and then pound them,
crush them, mix them or use any other method until you finish.
Nature and planets will continue to manage and complete this
process until the above things produce the final planned results,
such as making dyes, reproduction of animals, as well as bees',
snakes', and scorpions' functions, etc. The same thing can be
said about natures and characters as well as about producing
medicine. This is also similar to developing sperm in the womb
until they reach the stage where nature and planets start
performing their function gradually to produce the planned
outcome. Another example is the production of rocks from
water and metal. Initially they are in a liquid form like semen
and then winds beat it until it becomes foam. Subsequently,
metal and other surrounding substances keep whipping it until
it reaches its final solid form. The same is true for plants and
their production. Parallel to that is the first stage of mold
formation; it initially goes back to a similar moist substance,
which is the essence of being, and to other similar accepted
models and images, and when it gets to that state, it begins
forming the model. This is achieved by the resumed acceptance,
not by the initial acceptance. This acceptance is accomplished by
dew and moisture which it acquires at this stage. All other
things that are produced by profession must coincide with these
models of formation and being. Without a being, the sought
image will never be accepted because, in order to make a thing
by means of generating and composing, first you must prepare
the components which make up that thing so they are ready to
accept a different form. For example starch is made from food,

100
 ^Ghayat Al-Hakim}»-

while the ingredients that make up vermicelli31 and sweets are

made from starch. By the same token, sauce, cheese and butter
are made from milk, and yarn from cotton and so forth. The
reason for this is whenever a substance with a certain image
accepts another image, the first substance will vanish and the
new image acquires a new acceptance by which it accepts a
second image. Accordingly, if the new image is accepted, it
becomes ordinary for the remainder of other images. This is also
true for the fluid substance in this world. As for the higher
world, it is either an actual substance and an eternal image or a
unique image that does not have substance.
Whereas our objective from the above examples has been
clarified, I would like you to know that talismans are similar.
The objective of a talisman-maker is to let one matter be willing
to accept an image, such as the apparent effect of bay seeds
against snakes' venom, saffron against anoles32, sour and bitter
substances against hornets, and hornets' attraction to roses and
licorice roots. Another example is the increase of semen with an
increase in the acidity of the flowing fluid. The body of a
talisman is composed of more than one ingredient and when
these ingredients are combined, they accept the sought result of
the new compound.
This is similar to medicines which physicians prescribe in the
treatment of illness and pain. If these medicines can be taken or
used individually, then you should do that. That is what
experienced physicians do. Jahja Ibn Masawaih advises, in this
regard, that as long as you can treat a patient with a single-
ingredient medicine, do not use a compound medicine.
However, if you need to use a compound medicine, which has
different ingredients, let the sought effect of this compound be

A kind of pasta made in the form of long, slender, hard threads, and used as an article of
diet- OED
A genus of lizards of the Iguana family.-OED

101
 «8{Picatrix)3«-

similar to the total effects of each ingredient. The same thing can
be said about baked goods, theriaca33, meals of individual
pieces such as fruits and compounds such as sweets.
You may also know that an individual planet may have
different functions like fire. Fire can be used to heat honey. If it
is used adequately, it gives honey a delicious taste; however, if
the heat increases, honey will boil over and burn, and it
becomes distasteful and bitter. Similar to this is the function of
planets depending on whether they are in a bright or in a dark
degree.
Planets have two types of functions: subjective motion and
accidental heat which follows their motion. Heat is the essence
of motion and motion is the essence of the function of planets.
This statement particularly applies to the sensory faculties.
What applies to the mental faculty is that motion is the ethereal
essence of fixed planets. This essence comes to fixed planets
through longing for virtue and the general good. Thus, by
necessity, heat follows motion and motion follows the first
perfection which cannot be surpassed by any other perfection at
all. Analogous to the above are the collective orbits of the
celestial bodies, their individual orbits and the total heat
emanating from them. The effects of the celestial body orbits
influence the effects of planets, not the other way around. The
function of planets is stagnant and motionless; however, planets
produce magnificent effects and wonderful contributions which
do not exist in celestial orbits at all. Ether is the first true acting
nature, and the contribution of planets is but its dye and
garment like dyes and garments we use although the former are
prettier and better. The celestial orbital degrees are not real at
all; this term is being used for convenience and calculation
purposes, because there are no parts of the celestial orbits which
are active and others which are acted upon. In motion and

An antidote to poison, esp. to the bite of a venomous serpent. -OED

102
 -^Ghayat Al-Hakim^-

nature, all are one; there is no difference at all between the part
and the whole.
Angles are not void of fixed planets or their fixed
arrangements because the fixed planet orbits are full of fixed
planets. What is meant by an angle being void of fixed planets is
that besides the fixed planets that we are able to observe, there
are other distant planets whose detection is absolutely beyond
our resources. Accordingly, it has been envisaged that a planet
in a fixed position does not do anything since it is not in its
angle, elevation, apogee, nadir, return or straight motion.
However, it will be on its way to every one of these situations,
but it will not have an arrangement similar to those of either
different or similar planets. Despite the fact that these positions
are active, they appear to be inactive since they are acquired by
fixed planets which do not settle in the sky, and accordingly,
they appear to be inactive. This position is abstract and
ambiguous. Think about it. Although planets are active by
nature, they have two functions, general and specific. The
general function is the action which has no direction and the
specific function is the action which has a direction. For
example, food in the stomach is absorbed by the liver and
transformed into a substance similar to blood which flows in the
veins. But when the liver transfers blood to various organs, it
transforms into blood what seems to be blood and into bones
and limbs what seems to be bones and limbs.
This situation is analogous to the composed arrangements of
the planets' orbits. There are reasons for the virtuous action of
planets; if a planet is in its summit or in what is called its
apogee, it joins and becomes associated with the planet above it
and performs its action, and consequently, it does elegant
things. However, if it is in its lowest point (nadir), it does the
function of the planet underneath it. In the same manner, the
orbits of fixed planets accomplish the same function of the
ethereal orbit. The D's orbit does the function of at least two of

103
 •«{Picatrix^

the four fundamental elements of nature, especially fire and air

due to their kindness. Likewise, 5 always does the function of
fixed planets when it is with them and at its farthest point, but it
does the function of 3 if it is at its nearest ,lowest point. This is
similar to the relationship between every individual planet and
what is above or under it. This is an important element in the
science of talismans which has been concealed by the
philosophers of this profession. Had we kept it hidden from the
seekers of this approach, we would have acted niggardly and
avariciously.
You ought to know that the slower the planets are, the
stronger their effect and the more elegant they will be. The
faster they are, the weaker their effects will be. Moreover, the
effect of planets at medium speed are medium. This is not an
absolute relationship; it is relative because this situation may be
reversed; the slower may become less effective and the slower
may become faster and consequentiy become more effective.
These relationships exist between the ethereal orbit and the
movement of beings on earth. As for the relationship of the
ethereal orbit to beings on earth, the heavier the being is the
stronger the effect will be and the lighter, the weaker. The
relationship of beings on earth to orbits of fixed planets is
similar; the lighter, the more effective and the heavier, the less
effective.
However, there was a substantial disagreement on this
subject. Some of the ancient philosophers believed that the
relationships were the opposite; they thought that the ethereal
orbit and the orbit of planets are directly related. The orbit of a
slow-moving planet is necessarily very similar to the ethereal
orbit in stillness and heaviness. Simple beings are similar in
these basic qualities; the slow is similar to the slow and the fast
is similar to the fast. Many difficult symbols and Treatises were
written on this subject.

104
 ^Ghayat Al-Hakim^-

Let me mention to you one of the secrets of the ancient

professionals about making talismans. You should know that
when the "5 is with 5, the effect of 5 will prevail because 5's
influence is much greater than the "5's. This situation applies to
every other planet when it is with 5 since 5's effect is greater
than all the effects of other fixed planets. This is either because
of its height, its closeness to the ethereal orbit and to the orbit of
fixed planets or because of its lethargic motion and its striking
similarity to the ethereal orbit. Nonetheless, if the O, % or 9 are
associated with the actions of 5, they affect in a remarkable
manner these actions and improve them slightly. The same
situation emerges if fixed planets are added to 4. These
arrangements and relationships apply to the D without any
deviation whatsoever; its effects influence fire and air, and with
this influence, fire and air affect water and earth, and,
subsequently, the effect of the above four have bearing on the
second generated being.
It is possible that whenever two planets join, they develop
three different situations: a plus, a minus and a median. The D's
effect will be governed by 5's power when the D joins 5 and as
long as the latter is in its zenith, noble or apogee. The same
situation prevails only if the D and 5 join in one path at these
positions. This condition will also take place when 5 and other
planets join in these positions. However, the effect of the D may
be a lot stronger than 5's if the D was in the above graceful
positions and 5 was in the opposite positions. If the T> and 5 are
together in positions opposite to the above graceful positions,
the D's effect will be subordinate to 5's as in the first situation. If
5 is in its graceful positions and the T> in its own normal
positions, the effect of the 7> will be very weak. When 5 is in a
straight and return path as well as in other perfectly straight
paths, both effects will be even, especially if it happens that the
D is in its summit. This is because this high and straight position
of the D is not equal to the descending position of 5. However,

105
 4Picatrix}3«-

the situation with 5 and % is different from that with 5 and the
D although they may be similar to a great extent. Thus, if 5 is
high and so is Z, Z's effect will be stronger. Nonetheless, if Z is
high and 5 is in its first path and in a graceful and straight
position, then the dominance of Z is not certain. However, if the
arrangement is different, 5 will dominate and Vs effect will
completely diminish. The same situation applies to 5 and cf.
When they are together, d"s effect will be stronger except if any
of the above conditions take place. As for 9 and 5, each one has
its own arrangement and similarity to other planets. However,
the D is different because it does not have either the
arrangement or the similarity to the high planets. This is the
basis to be relied on in dealing with these accidental occasions
and the need for it is very essential in the science of talismans.
You should also know that the action of planets is a function
of their being and since their being is simple, it is immune to
corruption. Corruption only occurs in compounds made of
different components. The action of the orbits of the whole
eastern sphere is the absolute general action because it moves
all orbits and planets. The reason for this is that the sphere
orbits are the cause of the planet orbits and motion. In fact, it is
absolutely still because it is the moving force of all orbits and
planets. It has been said that it moves the whole, but it, itself, is
not moving because that is impossible. Although the fixed-
planet orbits are common, they are relative to the movement of
the orbit of the whole and this is the case with the rest of the
orbits. It should be understood that the motion of each sphere is
common to all orbits and planets in it as well as to their own
motion. Another cause for the action of the planets is their
orbits, since planets by themselves do not move; they only move
by accident. Accordingly, planet orbits have two actions: by
being and by accidental heat, because, as we said before, heat
follows the movement of planets only if it develops immediately
after the movement. As we mentioned above, the entire effect

106
 4Ghayat Al-Hakim}*-

and contribution sought from talismans is moving whatever is

movable and transforming it from force into action. This is
because an image reflects a similar resemblance of anything and
matter is susceptible to accept everything. Every matter has an
image of a particular compound and for every compound there
is an image of the matter composed of that particular
compound. For example, a small fire grows bigger because it
brings out the primordial substance of fire by force until it
develops it via its own being, and thus, it grows bigger by
(natural) action.
Additionally, you ought to know that the opposite does not
ruin what is being developed by action; however, it can do that
to what is being developed by force. What is being developed
according to natural laws will be sound and what is being
developed by an unnatural action will not be sound.
Accordingly, what is heated by action can move what is heated
by force because heating takes place by principle and the cause
for this heat makes it hotter. As a being heated by action can
move the heated being by force, the heated being by force
moves, by nature, the heated being by action. The principle of
acting by being is the same as being acted upon by its own
being.

107
 ^Chapter Seven^*

W
HAT WE HAVE EXPLAINED applies to the image
of the contribution and acceptance of the effect of
talismans and their actions as well as to the images
of similar and different beings. Similitude and
difference are of important significance in making talismans.
There is a similar functional relationship between the action of
planets relative to the action of stone from which the effect of a
talisman is derived, on the one hand, and the time and place of
making the talisman, on the other. Therefore, relativity is one of
the important fundamentals in making talismans.
Quantity is also similar because quantity, as stated in related
instructions, is divided into two basic divisions: the connected
and the separate. The connected is divided into five
subdivisions: the line, the plane, the body, the time, and the
place. The separate part is divided into two subdivisions: the
statement and the number. The knowledge of these parts are
essential in making talismans. As for the line, it is the azimuth
that exists between the planets and the talisman and the
azimuth between the talisman and the planned expected effect
from the talisman. Both are similar and congruent. These two
azimuth subdivisions of the line are what have been stated in
the instructions about the straight line. They define the straight
line as the line that faces all of the points placed on one another.

109
 Ǥ(Picatrix}>

This is the most qualified statement about the talisman, the

straight line is the object upon which the carried thing makes
one pass beginning from the initial point until it reaches the end
point, which is tangential to what the thing ends u p to. In this
regard, we say so-and-so is facing so-and-so and in his view.
Similar descriptions can be made as long as there is no
obstruction of what takes place on the straight line. Another
example of this is the beams of planets shining on a body placed
at the point on which the beams are shining. Be aware and
cognizant of this. Another reason for considering this as the
most qualified statement in making a talisman is that for the
contribution of planets to produce the required action of a
talisman, the same action of that stone or thing must be at a
spotlight suitable for producing a similar effect. It is a must that
the line between the planet and the talisman must be straight in
order for the contribution to be complete. If it is not, the
contribution will not be complete.
The plane is essentially the form of contribution since it is the
diffusion of the effect of a talisman in that place. If the effect
spreads, then it is by necessity a plane. For the same reason, air
is transformed by this action as it is transformed by heat and so
are cold temperature, smell, light, colors and so forth. Similarly, 1
the thing upon which the line passes from the planets to the
talisman and from the talisman to the place passes is a plane.
These secrets and the causes for these phenomena were not
disclosed.
Time is associated with the motion of a body which explains ]
the essence of the talisman itself. Regarding the function of
talismans, time is divided into several parts . One of these is the
time of observing planets as to when their contribution is
complete and when it is not. This is a function of the inclination
of planets. Another part is the duration of time needed to
observe the degree which, in reality, is more effective than
planets. One of these is the time of observing planets when there I

110
 ^Ghayat Al-Hakim)<>

is a need to locate a planet which is linked to another planet

either in one degree, facing each other, in a triangular or in a
quadruple34 configuration. Other similar times are needed to
identify the location of planets at which they render their
actions, whether complete or not, such as integrity, decline and
honor or give contributions such as su'ud and nuhus in dark or
bright degrees, in producing effects, such as breaking off, and
the like of what has been written in this regard. This is the great
secret of the essence of talismans. Similar to this relationship is
the relationship between the brought in and the brought out as
well between similitude and contrariety. Other examples are
observing the time of the end of the contribution and the time
for making a talisman, as well as other time-related situations.
This art treats place as an aspect of quantity. It is the place of
observing and facilitating it so that it can be observed at the
required time. Some of these is the place of the talisman, the
location of setting it up relative to air and earth, exposing it,
hiding it and so forth.
One of these is the place in which a talisman is made.
Another is the place in which the substance of a talisman is
derived. This is needed for the action of talismans whose effect
and contribution are disbelieved when heard because they are
miraculous. Some of these are the action of talismans and their
effect in things that are not animal, such as the effect of
removing sand, moving rocks, preventing plagues, rain and
clouds, changing the direction of wind and so on. There is no
need at this juncture to give more examples of these actions
since this part of the art must not be used at all.
Statements and numbers, as an aspect of the separate
quantity, are needed in literature, signs, prediction and in
pursuing tracks and so forth. Numbers are especially needed in
these actions because they pertain to time, and because time

tnne and square.

HI
 -^PicatrixJ^

specifies the number of the rotation of the planet in its orbit.

When we say from this time to that, we only indicate a number,
and when it gets to that (number), the rotation ends. Thus, if we
say that an event takes place from a certain hour through a
period of forty-two days, we are only giving a number.
You may also know that a signpost is a part of this type of
art because it determines the shape of the talisman. It is also a
part of this art, which is believed to affect most of the functions
of talismans as well as their images in the place where they are
placed. Moreover, this situation is an integral part of the
signpost. How similar this relationship is to these phenomena!
Quality is the real cause of talismans because the location of
the talisman action, which is similar to the location of the
quality action, may possess a complete force, and by this force,
it is capable of diffusing its action. This is, in fact, connecting
higher bodies with lower bodies. In other words, this location
must be similar to the location of contributing planets and must
accept their effects in order for the sought results to be
produced.
As we have mentioned repeatedly, certain planets are
characterized by certain functions. Some planets are specialized
in cities, animals, plants, rocks and so on. Thus, if a rock in a
certain location accepts the action of a planet, or if it is similar to
other things that accept the action of that planet, then its nature,
that is its quality, will be similar to the accepted action of the
planet in question. The same situation applies to the rock
because the nature of the rock from which a talisman is made
needs to be strengthened. When the body of the rock develops
the predominant characteristic, its effect will spread and
prevail. Those who deal with this branch of knowledge cannot
find any other approach than adding acquired qualities to the
rock, which are similar to it, until they become the prevailing
quality of the rock. The same thing is done with pastes such as
theriaca whose dominant strength is acquired through the

112
 "SfGhayat Al-Hakim}^

individual strengths of many of the component medicines.

These medicines interact with one another to produce
wonderful effects in several important fields such as medicine,
art and other natural disciplines and talismans, as well as in
curing infectious disease and in the interacting of rocks with one
another. My advice regarding the second issue is: in every
action seek similitude and avoid contrariness. I have
summarized what I have mentioned above in this sentence
hoping that you will understand it.

$8

113
 •^Chapter Eighth

T
HE IDEA OF COMBINING different ranks of natural
bodies was developed by ancient philosophers through
this approach. They learned the strength of ranks of
medicine, food and others, and then combined them
together until they discovered the benefits of medicines and
their various effects. It is necessary to mention here an
important fact; the ancient philosophers disagreed about what
the simple bodies are and how many they are. Some researchers
say that the basic and primordial natural elements are heat,
coldness, moisture and dryness. They agreed, however, that
they are qualities and basic simple elements. Then they called
them compounds as we say hot, cold, moist and dry. When we
say hot, we mean that a matter has acquired heat and the same
can be said about the other elements. This is different from
saying heat, coldness, etc. After this combination, there is
another combination as in saying hot and dry, hot and moist,
cold and dry, and cold and moist. This combination is
secondary because it is not one; heat is neither dryness nor
moisture and the same applies to coldness with relation to other
elements. There is a third combination as in saying fire, air,
water and earth. This combination is in addition to the first
basic elements and the second and third combinations.
Following that is a fourth combination which pertains to

115
 «&{Picatrix}>

persons. This is also divided into various divisions. As for

climate, the seasons are four: spring, autumn, winter and
summer. As for people and animals, there are the gall, the
blood, the bile and the phlegm. Be aware that the basic elements
of mankind are much more kinder than the basic elements of
animals because the latter are much more dense. The basic
elements of plants are fats, dyes, seeds and roots. Similar to that
are the elements of rocks. The relationship between the
characteristics of the elements of mankind and animals are
similar to the relationship between plants and rocks. The
kindness of mankind elements is similar to those of plants, and
the characteristics of the elements of rocks are comparable to
those of animals. Following these combinations are the pre-
composed things, which are called the combination of the
seven-degree compounds. This is the final stage of combining,
such as medicines, buildings and other similar things - the
simple elements of which have been attributed to them. The
combined elements are seven parts and the sub-parts of these
are 28. The following table depicts the summary of what we
have explained in detail:

Simple basic elements heat coldness moisture dryness

1st compound elements hot cold moist dry

2nd compound elements hot* cold tic hot* cold*

dry moist humid dry
3rd compound elements fire water air earth
4th compound elements summer winter spring autumn
5th compound elements gall phlegm Mood bile
6th compound elements dyes seeds fats roots

Heat, coldness, humidity and dryness come, by sensory

detection and analogy, before fire, air, water and earth in many
aspects; fire is described as hot and dry because of its
association with heat. Fire is neither described as heat nor as a

116
 «8{Ghayat Al-Hakim^-

compound because a compound is either composed of its

fundamental elements by which it is described or a constant
compound. Accordingly, heat is before fire, humidity before air,
coldness before water and dryness before earth. This is only an
analytic approach. The same situation applies to the liver, the
spleen, the gall bladder, the heart, the lungs, the head, the legs,
the hands, as well as the rest of the organs of the human body.
As mentioned above, heat is the product of the constant motion
of the celestial bodies in their orbits. However, coldness is the
product of the center, the Earth, which is called the center of all
orbits. Thus, it possesses the good for the entire world.
Coldness is contrary to heat in all aspects, including
characteristics, motion and stillness. Heat is the qualitative
combining of similar things and dispersing opposite things. On
the contrary, coldness combines opposite things and disperses
similar things. This is how difference and contradiction become
the equal inherent qualities of opposite things. Otherwise, the
part will be disrupted.
Thus, in order for you to reach your goal, you need to
research these arts and study them. I did not intend to confuse
you; on the contrary, I am giving you interesting excerpts from
various arts to let you have a clear mind and obtain what the
ancient wise obtained and reach their level of prestige.

117
 **

^{Chapter Nine^

T
HERE IS A CONSENSUS REGARDING THE IMAGES of
the fixed planet groupings and their substantiated effects.
Some of these are:

A talisman for repelling a mouse.

Draw this symbol on a plate of red tin plate at the rise of the
first phase of 6"l. This symbol comprises the planets in the Si
constellation. Place the plate in the location of the mouse, and
consequently, it will run away from its location. This symbol is:

¥+A
A talisman for repelling mosquitoes.
Draw this symbol on a Sulphur stone at the rise of the
second phase of O. Mosquitoes will not get near where you
place the stone. This is the symbol of the group of planets in the

119
 •Cicatrix^

o constellation that are capable of repelling mosquitoes. This

symbol is:

>^L

A talisman for repelling Hies.

Draw this symbol on a tin plate at the rise of the third phase
of nU. Place it in the location to be off limits for flies. This
symbol is:

°X>

A peculiar talisman.
If you want to have a person whom you love to come to you
in a hurry, draw the following symbol on a new piece of cloth
on the day of 9 and in its hour, and while the ascendant is the
second phase of o with 9 in it. Burn the piece of cloth from one
end and mention the name of the person in question. As a
result, he will come quickly to the place of the talisman. This
symbol emerges when 9 is at its peak strength and in this phase.
This symbol is:

120
 ^Ghayat Al-Hakim^-

A talisman for enmity.

If you plan to promote enmity and separation between two
persons, you draw this picture on a black tin plate with a black
tusk of a dog on the day of 5 and in its hour, and while the
ascendant is in the third phase of % and with 5 in it. Place this
plate in the location of one of them or in their meeting location,
and, as a result, they will separate on the worst possible terms.
This symbol appears when 5 is at its peak strength in this phase.
This symbol is:

v-iYuV^H-<

A talisman for vacating a location and

preventing its development.
Draw the following symbol with a tusk of a pig on a tin
plate on the day of 5 and in its hour, and while the ascendant is
the second phase of % with 5 in it. Place this plate in the desired
location, and, as a result, this location will be afflicted with 5's
catastrophic influence and will never be developed as long as
this symbol is in it. This symbol is:

5=K***^A

121
 4Picatrix}>

I have not seen any more symbols in the Persian works

regarding this art. In the following chapter, I will explain the
solid elements of which planets are composed, as well as their
symbols and wonderful effects.

122
 •^Chapter Ten}§*

R OCKS AND STONES OF PLANETS: 5 : consists of the

following rocks: iron, diamond, antimony, pure-black
onyx, jet, turquoise, magnet, magnesium, gold, ruby,
golden marqashitha and shadhanj.
%: lead, diamond, sapphire, ruby, gold, crystal and various
polished shiny stones.
OT: red brass, gray stone, various types of Sulphur,
marqashina, blood stone, magnet, glass, carbuncle and onyx. All
rocks of of are dark red.
0 : gold, arsenic, sand-color rocks, diamond, Pharaoh's
glass, nacre, polished shiny rocks, shadhanj, emery and ruby.
9: red brass, lapis azure, pearl, nacre, dahnaj, corals, sand-
colored rocks, glass, and pearl.
& idramus, emery, emerald, mercury, chrysolite, tin, glass
and marble.
^): silver, silver-colored marqashina, small pearls, marble,
lapis azure, onyx and sand-colored rocks.

The symbols of planets as designated by ancient

philosophers are as follows:

123
 •^Picatrix}»-

SATURN H
JUPITER J£S
MARS Gd

SUN
o
VENUS ±
MERCURY Y
MOON }
I took the above symbols of planets from The Benefits of the Rocks
of Mercury, which is also known as al-Katib, from a book written
by Apollonius and from The Interpretation of Spiritual Talismans,
translated by Picatrix.

THESUN
In the book written by Apollonius, the O is symbolized by a
woman standing in a carriage pulled by four horses. She holds a
mirror in her right hand and a club in her left hand held close to
her chest. Her head is shining. In The Benefits of the Rocks of
Mercury, the O is symbolized by a standing man stretching his
hand as if he wants to shake the hand of a person next to him.
He holds a shield in his left hand. Also there is a picture of a
dragon under his feet. In The Interpretation of Spiritual Talismans,

124
 -Ǥ{Ghayat Al-Hakim^-

by Quraytun, translated by Picatrix, the 0 is symbolized by a

king sitting on a chair with a crown on his head, a picture of a
crow between his hands and a dragon under his feet. Others
portray the O in the celestial orbits as a crowned man standing
on a carriage pulled by four horses. He holds a mirror in his
right hand and a shield in his left hand. His clothes are all
yellow.
Every one of these pictures has certain effects and actions in
talismans. Afterwards, we will explain them adequately for
you.

VENUS
Apollonius symbolizes 9 by a woman standing with an apple
in her right hand and holding a comb that looks like a board
with various pictures on it, in her left hand. In The Benefits of the
Rocks of Mercury, 9 is symbolized by a human body with the
head of a bird and legs of an eagle. It was portrayed by others35
as a naked woman followed by a child with a necklace around
his neck, o" is in front of her. Others delineate it as a woman
with long hair riding on a stag, holding an apple in her right
hand and a bouquet in her left hand. Her dress is pure white.

MERCURY, ALSO KNOWN AS AL-EATIB

Apollonius depicts 9 as a young man with a beard holding a
rod in his right hand and a cat in his abdomen. Interpretation of
Spiritual Talismans delineates it as a man with a rooster on his
head. He sits on a chair, has legs of an eagle, in his left hand a
torch, and under his legs are some pictures which I will mention
later. In The Benefits of the Rocks of Mercury, it is symbolized as a
standing man with two stretched wings on his right sides. At
his left side is a small rooster, in his right hand a rod, in his left
hand a round clay pot, and in his middle is a picture similar to

The German edition of Picatrix cites these 'others' as Ptolemy.

125
 -^Picatrix}>

the crown of a rooster. Also, two of these pictures are on the top
of his feet. Others portray it in its orbit as a crowned man riding
on a peacock, holds a rod in his right hand and a plate in his left
hand. His clothes are colorful.

THE MOON
The T> is symbolized in The Benefits of the Rocks of Mercury as
a beautiful woman with a dragon belt around her waist, two
snakes on her head, has two horns in the form of snakes, has
snake bracelets around her wrists and two dragons each with
seven heads, on her head. Apollonius, the philosopher, portrays
the "5 as a woman standing on two oxen, the head of one of
them is facing the tail of the other. In The Interpretation of
Spiritual Talismans, the D is depicted as a man with a head of a
bird leaning on a cane and holding a tree between his hands.
Others symbolize the 7> as a crowned man standing on a
carriage pulled by four oxen, holding a scepter in his right hand
and a mirror in his left hand. His clothes are white and green.

SATURN
The Interpretation of Spiritual Talismans explains that 5 has the
image of a man whose face is a face of a crow and his legs are
similar to the legs of a camel. He is sitting on a chair holding a
cane in his right hand and a lance in his left hand. Apollonius
says in his book that 3 is a man standing on a mimbar. The
Benefits of the Rocks of Mercury states that it has the image of a
standing man, holding a whale in his hands over his head and
standing on a statue of a lizard. Others mention that 5 is
depicted in its orbit as a man standing on a snake, holding a
sickle in his right hand and a cane in his left hand. The color of
his attire is gray and black.

JUPITER

126
 Ǥ{Ghayat Al-Hakim^-

Apollonius states that % has the image of a man wearing a

rope wrapped around him. He is sitting on an eagle, putting his
legs on its shoulders and holding the rest of the rope in his right
hand. In The Interpretation of Spiritual Talismans, Z is portrayed
as a man with the face of a lion, the legs of a bird and a dragon
with faces under his feet. He is holding an arrow in his right
hand stabbing the head of the dragon. In The Benefits of Rocks, it
is delineated as a man wearing a garment, riding on a dragon
and holding either a rod or a spear in his hand. Others
symbolize Z, in its orbit, as a man riding on an eagle. He holds a
scroll in his right hand and a nut in his left hand. His apparel is
pure yellow.

MARS
Apollonius states that it has an image of a man wearing a
helmet and a shield, and fastening a sword to his belt. In The
Interpretation of Spiritual Talismans, it is symbolized as a
crowned man holding a sword with carved figures on it. The
Benefits of the Rocks of Mercury states that it has the image of a
standing naked man and a statue of a virgin woman
representing 9 standing at his right-hand side with her hair
braided behind her. cf is putting his right hand around her neck
and his left hand on her chest and at the same time looking at
her face. He claims in his book that this image has many effects.
Others state that o' has the image of a man riding on a lion with
a sword in his right hand and a human head in his left hand.
His attire is made of iron and ifrind .
These are the images that have been presented by the ancient
philosophers. For every one of these images, there are special
actions and effects. I will cite in the following treatises some of
the texts of what they wrote in this field.

127
 ^Picatrix)»-

Images on Stones
The images of the O carved on a pure red segment of onyx
portray the O as a king sitting on a chair with a crown on his
head, holding the figure of a crow in his hands and under his
feet are the following letters:

\o
The holder of this segment will triumph over all kings. This
was presented in The Interpretation of Spiritual Talismans by
Picatrix. He claims that the O will be at its highest rank.
Some of these figures are presented in Aristotle's advice to
Alexander. He says that whoever carves an image of a lion, with
this figure:

on a segment of onyx, while the ascendant is o*l and the O,

cleared of all nuhus, is in it, will never be defeated. Moreover,
he will fulfill all his wishes and will never have frightening
dreams. Additionally, if you carve a picture of a woman sitting
on a carriage pulled by four horses with a mirror in her right
hand, a whip in her left hand, seven candles on her head and a
pool inside the onyx stone, if you carve these images when the
O is at its highest rank, you will gain the respect and fear of
everyone you come across or meet.
Moreover, when you carve on a shathina stone this figure of
the©:

128
 «8(Ghayat Al-Hakim^-

at the first phase of 61 and hold onto it, you will be cured from
epilepsy when the "5) is at crescent.
Hermes mentions in his book, Al-Haditus, that whoever
carves on a stone called samalinun - a yellow stone with black
spots, green marks, light and shiny - a figure of a fly in the hour
of the O and its ascendant and holds onto it, he will not be
burned by fire even if he gets into it. He claims that this stone is
available in Persia.

To repel snakes, carve on a stone an image of a snake in the

hour of * when it is 7° from &, when 5 is 7° from *fc, the D is 7°
from "L, when % is 2° from / , and when the Tail is 10° from / .
On the back of the snake are the following symbols:

On both sides of the snake are the following symbols:

Mount this stone on a golden ring and wear it and no beetles

or snakes will ever get near you.
For repelling beetles, carve in a stone of myelocyte a picture
of a beetle in the hour of the O when it is at the peak of its
prestige, and while 5 is 17 ° from 3ft, 9 is 28° from 0, and cf is
in the last degree from Q. Draw on it the following letters:

129
 ^Picatrix^-

j ^ i i y y j !#£=>¥£=>

Mount the stone on a golden ring and no beetles will ever

appear in the location of the ring and will never be seen by the
person wearing it.

VENUS
On a stone of onyx, carve an image of a woman holding in
her right hand an apple and a comb that looks like a board in
her left hand. Draw the following numbers:

Ao\oAo

The image consists of a human body, the face of a bird and

the legs of an eagle. The holder of this stone will make all
people love him. Carve this image in the hour of 9 and at its
peak prestige. Additionally, carve on a stone of malachite a
picture of a woman holding an apple in her right hand and a
comb in her left hand. This is to be done in the second phase of
Q. The holder of this stone will be happy and in good mood as
long as he holds onto it.
Another action of 9 in its hour is to carve a picture of naked
maid in a stone of lapis azure near the picture of a man wearing
a chain necklace around his neck. A young child is behind her
holding a sword. The holder of this stone will be attracted and
loved by women.

130
 ^Ghayat Al-Hakim}3*

Moreover, if you carve on a stone of lapis azure, in the hour

and at the peak prestige of 9, a picture of a standing woman
holding an apple in her hand and inside the stone a female
sheep, you will have a successful and growing herd.
In Quraytun's book on talismans, he states that when you
carve on a stone of quartz a picture of a snake with a scorpion
on its back in the early morning of Monday and in the hour and
honor of 9, you will not be bitten by a snake and you will be
cured from its bite if it is placed in moisture and swallowed.

Furthermore, when the following symbols:

are carved on a stone of quartz in the hour of 9, the holder of

this stone will be loved by children, close to their hearts and
cannot tolerate staying away from him once they become
associated with him.
He who carves on a stone of quartz an image of a standing
woman with her hair braided in two braids behind her back and
with two children with wings in her lab in the hour and honor
of 9, his trips, whether distant or close, will be facilitated and
will proceed without any trouble as long as he holds onto it.
On a stone of crystal, carve a picture of three persons
holding a meeting. The holder of this stone will experience more
success in his trade than what he expects.
A picture of a mouse between two cats is carved in the hour
of 9 and, in its ascendant, is carved on a piece of coral. In this
picture 9 functions to repel mice from the place of the coral.
Also, when a picture of an upside down fly is carved on a

131
 4Picatrix}>

granite stone in the hour of 9's ascendant, the holder of the

stone will be off limits to flies.
Carve the picture of a leech on a stone of dahnaj and a
picture of two leeches with the head of one facing the tail of the
other. This picture will remove leeches from the place of the
stone. This picture is to be drawn and carved when 9 is in its
hour and ascendant. Be aware of that.
Additionally, a love talisman is made by carving a picture of
a well-preserved woman with a standing semi-idol in front of
her on a white stone. This is to be done in the hour when 9 is
ascendant.
Moreover, carve a picture of a woman with a wrapped rope
in her hand. Her body is striped with fuzz-like stripes. She
holds in the other hand a fruit that looks like an apple with
which she stamps wax to cure children from their disease and
all other ailments. This is to be done in the hour when 9 is
ascendant.
Furthermore, carve a picture of the head of a zebra with the
head of a fly on it on a granite stone. The head should be a little
oversized. This ought be done in the hour and 9 is ascendant.
The stone is used to stamp wax for increased production. This
has been successfully experimented in labyrinths.

MERCURY
The Interpretation of Spiritual Talismans states that for
releasing prisoners and the like, carve on a stone of crystallite
the picture of a man sitting on a chair with a rooster on his
head. His legs are those of an eagle, a torch in his hand and the
following symbols are under his feet:

loT.T

132
 •^Ghayat Al-Hakim}^

This is to be done in the hour and honor of 9.

Also, carve on a stone of emerald the following symbols:

-in its hour and ascendant. The holder of this stone will have
full command of authors, accountants and laborers.
On a stone known as mantis, carve the image of a man sitting
on a distaffed chair with a lead in his right hand writing on a
scroll in his left hand. This is to be done in the hour of 9 and in
its honor. If the holder of this stone is a writer and hopes to
achieve a favor from a ruler, he will be employed by that ruler,
entrusted with his affairs and favored in every aspect.
It is stated in the book The Interpretation Spiritual of Talismans,
that if you carve a picture of a frog on an emerald stone in the
hour when 9 is ascendant and hold onto it, no one can harm you
or talk badly about you. On the contrary, your actions will
always be commended.
Additionally, when the picture of a mouse or a jerboa is
carved on an emerald stone of emerald in the hour when 9 is
ascendant, no one will steal anything from the person who will
make profits in his trade.
It is stated in the same book that the person who carves on
an emerald stone a picture of a lion and the head of a lion and
writes underneath it a thousand and above it the letter "d" in the
hour when 9 is ascendant, will be loved by all people and saved
from the atrocities of kings.
Other sources state that when a picture of a scorpion is
carved on a crystallite stone in the when it is ascendant and is
worn by a pregnant woman, her child will be saved from all
diseases.

133
 ^Picatrix^-

Also, if the figure of a hand holding a scale is carved on a

glass stone in the hour when it is ascendant, this stone will cure
all types of fever. It has been tested and proven to be effective.

THE SUN
An image of a scorpion is carved on a stone of bezoar when
the D is in lIU and in its hour, and while lU* is in one of the poles
of the ascendant. Mount the stone on a golden ring and stamp it
on a chewed glue of kundur while the D is in Aw. If a person is
bitten by a scorpion, he will be immediately cured when he
drinks a dose of kundur. This has been tested as we mentioned
before.
Besides, if the following symbols:

£»W$«Bflfc

-are carved on a stone of lapis azure in the hour when the D is

ascendant and the stone is subsequently submerged in a type of
beverage which is consumed by two persons, they will become
friends although they may have been adversary.
Picatrix states in his book, The Interpretation of Spiritual
Talismans, that if you carve the picture of the head of a bird
leaning on a cane with a picture of a daisy tree between its
hands on a maha (pearl?) stone in the hour when the D is
ascendant and in its honor, you will not get weary during your
trip no matter how long the distance may be as long as you
wear it.

Carve on a crystal stone the picture of a woman with an

upright strand in her hair, two oxen under her, one of her legs
on the head of one ox and the second leg on the head of the
other. Also carve inside the stone the picture of a standing

134
 -$Ghayat Al-Hakim}>

woman with a crown on her head, a club in her right hand as

well as the following symbols:

1>I1T

Stamp this stone in wax and place it in a place familiar to

pigeons and as a result they will multiply in great numbers.
Carving is done when it is ascendant and the hour as mentioned
above.
Moreover, carve on a stone of malachite the picture of a fly
in the hour of the D when it is 21° from Q, Z is 2° from / and
when 3 is in the first ° from %. Also carve the following
symbols on the body of the fly:

?£3
-and around it:

Mount the stone on a ring in the hour when the D is

ascendant. Place under the stone a piece of the skin of a snake.
No flies whatsoever will enter the location or house where this
stone is placed.

135
 ^Picatrix}^

Additionally, when the picture of a lion with a human face

and this symbol:

on its head is carved on a stone of lapis azure in its hour while

ascendant, the stone will prove to be helpful for children in
whatever circumstance they may be.
Furthermore, if you carve this symbol:

*?>
on a stone of bezoar in its hour and in the first phase of 69, it
will be particularly useful in repelling scorpions.
Additionally, if the picture of a flea surrounded by these
letters:

-is drawn on a stone that has the color of an ambergris, being an

extremely strong repellent of fleas, in the hour and ascendant of
the T>, no flies will appear at all in the location of the stone. This
effect will also be achieved in the hour of drawing and its
ascendant.

Also, to repel snakes, carve the picture of a snake with this

symbol:

136
 ^Ghayat Al-Hakim)»-

-on its head on a stone of lapis azure or green dahnaj in its hour
and ascendant. This drawing is specialized to drive away
snakes and strengthen the picture and the relationship.
Besides, carve this figure:

-on an emerald stone and stamp it in kundur in its hour and

ascendant. Swallow whatever is chewed from it and this will
promote memorization and intelligence and diminish forget-
fulness.

SATURN
Carve on a stone of bezoar in its hour and ascendant, and
when it is 21° from Q, the picture of a man with a wide
forehead, long face, frowning, riding on a plow, two oxen in
front, wearing a necklace around his neck with the head of a
man and the head of a fox. The man is yearning for mercy. This
picture is very effective in maintaining and promoting farms,
cows, green crops and nursery plants. It is also effective in
wells, rivers, stabilizing buildings, resisting aggressors, forgoing
rancor, driving worries away and saves whoever wears it from
fearing other people.

To plant animosity and discord between lovers, carve this

drawing:

137
 -^Picatrix^

x+t>cc
-on a stone of diamond and stamp it in sediment in the hour
and ascendant of b. It is to be placed in a location frequented by
them and it should be secured and not be touched or
approached by its maker except at the time of stamping.

Also, if you carve the picture of a standing man on a chair

that looks like a mimbar with a semi-twisted turban on his head
and a sickle in his hand and if you carve this picture on a stone
of turquoise in its hour and ascendant, the holder of the stone
will live long and have a healthy life, Allah willing.

Carve a picture of a wolf in an amber stone in its hour and

when % is the ascendant at 23° from 61. 5 is to be at 2° from W
and cC at 29° from Q. Draw these symbols:

<>?VS£/t-t:><!£ttXy

-around it and mount it on a silver ring. Hies will fly away from
the location of the person wearing it and they will not approach
him or the people around him. They will never appear in his
location or enter his area at all.

To drive away locusts, carve on a jet stone the picture of a

locust in its hour and ascendant while it is at 2° from I , of is 5°
from nil, and the T> is 3°from %. The talisman is effective at
these degrees. Draw these symbols:

138
 •«(Ghayat Al-Hakim^

ytMt
-around the locust. Place the skin of a rabbit under the talisman
and no locust will enter where the talisman or its holder is
located.

You may also carve in any of its stones the picture of a rabbit
in the ascendant of Q and while 5 is 13° from 31 and the O 5°
from 0. Draw around it these symbols:

/VfA>^l\A$ff
-then mount the stone on a ring and wear it. The woman with
whom you have a sexual relationship will not get pregnant from
you.

JUPITER
Carve the picture of a man sitting on a chair with four legs
and was a crown on his head. Each one of the chair's legs is
lying on the neck of a standing man. All of these men have
wings. The man on the chair is raising his hand praying to
Allah. Carve this picture on a white onyx stone in its hour,
when it is ascendant and in its honor. The person who wears
this ring will become increasingly rich and prestigious. He will
accumulate wealth, bring family members together, have many
children and take good care of them, make the best possible
decisions and every legal task he initiates will be well done and
will have a good conclusions. It also wards off the plots of
others, brings success in communication and saves the person
wearing it from assassination.

139
 -^Picatrix^

On a stone of hyacinth draw the picture of a man with the

face of a lion and the legs of a bird. A dragon with a head is
under his feet. He holds in his right hand a spear stabbing the
head of the dragon. This is to be done in its hour and in the first
phase of the house of its honor. All the enemies of the person
wearing this stone will be removed and fear and awe will be
implanted in their hearts.
Also, carve the picture of a handsome man with a ringlet
riding on an eagle on a stone of crystal. This is to be done in the
hour of Z and in its honor. This stone makes you favored by
judges and people specialized in religious laws.
Additionally, carve the picture of an eagle on the stone
known to make giving birth easy in its hour and when the
ascendant is the first phase of Sagittarius. If the person wearing
this picture goes to where the birds are located for the purpose
of catching them, they will fly down and surround him and will
not leave him. He will also be accepted and loved by people.
This stone is somewhat red, and there is a stone inside it which
is loose and moves when it is moved. It secrets white liquid if it
is rubbed. The characteristic of this stone is that if a woman
wears it, she will never get pregnant.
Hermes mentions that this stone is one of the blessed stones.
If you draw the picture of a fox on the day of % and in its hour
while the T> is looking at it and % is in X, mankind and jinn will
be afraid of you, as long as you hold onto it.
Moreover, if the picture of a nightingale is carved on this
stone in its hour and at the home of its honor, and if this stone is
washed and you drink from this water, you will be able to see
the spirits and use them an any way you like. This information
was also presented by Hermes.

MASS
On a magnet carve the picture of a man riding on a lion and
raising a sword in his right hand and the head of a man in his

140
 «g{Ghayat Al-Hakim}^

left hand. This is to be done in its hour and in the ascendant of

its home and while it is in the second phase of I . Its
benevolent effects are miraculous, but its cruel effects are
moreso.
Carve the picture of a lion with a man standing between his
hands on one of the stones of cC. The man is wearing a shield
and girded with a sword, holding a sword in his right hand and
the head of a man in his left hand. This is to be done in its hour
and house. Whoever wears this picture will dominate and be
feared by anyone who sees him or become associated with him.
I saw this picture carved on a garnet stone by one of those who
deals in this art.
Additionally, if a picture of a lion with this symbol:

Ml£
-between his hands is carved on a stone of garnet its ascendant
and hour, it will stop the bleeding from any organ of the person
holding this stone. Be aware of that.

Other planet talismans with miraculous effects of varying

limitations can be made. One of these is when a talisman is
made in the hour of the 0 and in the first phase of 51, This
talisman removes the evil inclinations, and calms down the pain
of liver, stomach and other diseases that are difficult to treat.
Also, when a talisman is made in the hour of the D and in
the first phase of (&, it will promote the growth of seed plants
and various types of trees.
Furthermore, if a talisman is made in the hour of 5 and in the
third phase of &, it will help a person to recover from
incontinence of urine and stop women's bleeding.

141
 ^Picatrix^-

As for d, when a talisman is made in its hour and in the

third phase of flu, it will instill courage in a coward, breaks off
the anger of a ruler, alleviates the damage caused by thieves,
predatory animals, wolves and every other harmful creature.
Moreover, a talisman made in the hour of 9 and when it is in
the first phase of X helps women recover from uterus ailments,
soothes the evil spirit suffering from melancholy, brings joy to
the heart and promotes sexuality. A talisman made in the first
phase of o brings love and promotes distinguished deeds.
Make a talisman in the hour of 9 when it is in the first phase
of I to elevate intelligence, improve thinking, motivate seeking
knowledge, promote prestige among people and so forth.

*W*

142
 -^Chapter Eleven^

H
AD WE INCLUDED ALL OF WHAT THE
ANCIENT philosophers, who specialized in this art,
wrote on this subject, the book would have been
very long. The purpose is to limit the text to what is
essential for the seeker of knowledge and researcher in this
field. This is to let you think for yourself and when the vision of
this art becomes clear to you, do not disclose it to others. You
should also know that only he who does not make a living out
of this art, enjoys dealing with this art. Accordingly, such a
person only deals with and reflects on this art to become
distinguished. Many people do not appreciate the time it takes
the astrologer to study and research this science. Since we know
that this time is beyond the limits of the celestial sphere itself,
how can we expect it to be within the capabilities of the
astrologer? If he reaches the right conclusion, he will not be
commended, but, if he fails, he will be insulted. Therefore, you
should hot reveal this secret to the public. The wise achieved
these spiritual arts only through hard work, long tiring effort
and sharp intellect. It is through sharp intellect that the wise
may come across the right conclusion among the various and
contradicting views and through the strong potential to correct
it. This is an efficient process of analysis of which the right view
is a type of reflection. In conclusion, this is the speaking of the

143
 ->§{Picatrix}&-

clear mind which gives the imagination skill, clarity of approach

and swift acceptance of what it conceives and promotes quick
interaction with the sought result. Thus, the principle is that the
strong acting intellect will have a weak acted upon result. For
example, the strong interacts with difficulty and the weak
interacts easily.
By the same token, intelligence is the result of the efficiency
of the intellect's expeditious perception of things without time
or in a non-waiting time; it is the ability of the mind to make
swift and thorough examination as well as its efficient
perceptibility to accept the sought object without time. This is
derived from the intelligence of fire which acts quickly and the
intelligence of the O which penetrates air swiftly and spreads
through it due to its clarity and fineness. This is similar to the
intelligent who becomes intelligent due to the clarity and
fineness of his mind. Consequently, he can imagine the sought
objective and sense it and realize it quickly by comprehending,
through revelation, the sought objective that the wise can sense
and realize. Be aware of that.
Going back to our subject, I would like to add that each
constellation has three phases. Each phase has images, statues,
and similarities. Additionally, they are divided among planets
according to their height in their orbits. Thus, if the location
happens to be at the lowest planet, it reverts to the higher and
more distinguished planet. Moreover, they have characteristics
and configurations comparable to the characteristics and
configurations of their masters. As a result, constellations
concur with their masters on the same actions as exhibited by
their essence whether this concurrence is on agreement or dis-
agreement.

T According to the leader of this science, the image of a

large and distinguished black mad man with red eyes
and an ax in his hand, a white rope wrapped around

144
 ^Ghayat Al-Hakim^

his waist, emerges in the first phase of I . This is the phase of

cf; it is a phase of cruelty, aggression, haughtiness and
insolence. This phase is complete in its essence, character and
instinct. The image of a woman wearing a red rope and a dress
with one leg, probing diligently for dresses, jewelry and
children appears in the third phase of I . It is the phase of 9
which denotes femininity, delicateness, cleanliness, kindness,
entertainment and beauty. Furthermore, the image of an angry
reddish man with red hair, unyielding look, holding a sword
and a wooden bracelet in his hand, wearing red clothes, skillful
in iron fabrication and wants to do good but cannot, is the
phase for 9.

^ k ^ ^ T h e image of a woman with curly hair and wearing

r \ fiery clothes with a son whose clothes look like
^ ^ smothering embers appears in the first phase of o . This
is the phase of §. It is complete by nature and it is a phase of
planting and cultivation, building and development, ethics and
wisdom, as well as dividing land and engineering.
In the second phase of O, we find the image of a man whose
body and face look like those of a camel, his nails similar to the
hoof of a cow, wearing an old garment, interested in developing
land and buildings, and using cows for planting and cultivation.
This is the phase of the D; it is a phase of ability, honor, vice-
regency, destruction and oppression of constituency.
The image of a red man with extremely white teeth
appearing between his lips, with the body of an elephant and
with long legs emerges in the third phase of O . Also, the image
of a horse, a dog and a resting calf appears in the same phase.
This is the phase of 5 and a phase of humiliation, servitude,
torture, cruelty and disgrace.

I The image of a beautiful woman, experienced in

dressmaking, with two calf and two horses emerges in
the first phase of I . This phase is also for % and it is

145
 "OfPicatrix}'*-

complete in nature. It indicates recording and accountability,

giving and taking, knowledge itself and seeking knowledge.
Then there is the image of a man with the face of a griffin
tied with a turban, wearing a shield made of lead and armed
with a helmet of iron on his head. On the top of the helmet is a
crown made of brocade. He is holding a bow and an arrow in
his hand. This image appears in the second phase of IE. This is
the phase of of and it indicates trudging, motivation, speed,
violence and unprofitable haste.
The image of a man wearing a shield and carrying a bow and
an arrow in its case emerges in its third phase. This is the phase
of the O, and it indicates overlooking and missing what should
be noticed, fun and entertainment and unemployment.

0!
| Consider the image of a man with curved face and
fingers that looks like a horse. He has white feet and
tree leaves are attached to his body. This image appears
in the first phase of 0 . It is the phase of 9, and it indicates
wittiness, mindfulness, friendliness, delicacy and cleanliness.
There is also the image of a beautiful woman longing for
pleasure and singing, wearing a wreath made of green basil on
her head and holding a rod of nenuphar36 in her hand is longing
for pleasure and singing. This image appears in its second
phase. This is the phase of ?, and it denotes entertainment and
enjoyment of music as well as grace, honor and wealth.
The image of a man holding a snake in his hand, having a
foot similar to the foot of a turtle, and possessing golden jewelry
appears in the third phase of 0. This phase is for the D; it is a
phase of tricks and driving away by force, achieving objectives
by fighting, struggle and repulsion.

36
Awater-lily.-0£D

146
 «g{Ghayat Al-Hakim^-

a The image of a man wearing dirty clothes along with the

image of a cavalryman who looks like a wolf and a dog is
looking to the north, appear in the first phase of Si. This
image is for 5, and it is complete in form and nature. This is a
phase of strength, rescue, stamina, action, attack and triumph.
The image of a man wearing a wreath made of white basil on
his head and holding an arrow in his hand appears in its second
phase. This is the phase of Z, and it indicates heresy, ignorance,
perplexity, idleness of idiots, pulling out swords and fighting.
The image of an ugly man who looks like a Negro with a
fruit and a piece of meat in his mouth and a kettle in his hand
appears in its third phase. This is the phase of of, and it
indicates friendliness, rewards, affection, participation and
harmony.

TTTlThe image of a virgin maid wearing an old dress and

1 1 I I holding a pomegranate in her hand appears in the first
*. phase of W. This is the phase of the O, and it denotes
plowing and planting, grass and plants, buildings and wealth,
and righteousness.
The image of a man with a nice color wearing clothes made
of animal skins and another made of iron appears in its second
phase. This phase is also for 9. It is a phase depicting working,
making a living, saving, stinginess, niggardliness and depriving
others of their rights.
The image of a large white man wrapped in a rope and a
woman holding in her hand a black fawn, which is offered by
the Magus for sacrifice, appears in its third phase. This is also
the phase of 9; it is a phase of old age, weakness, immobility,
chronic illness, uprooting trees and destruction of buildings.

The image of a man holding an arrow in his right hand

and the picture of an upside down bird in the left hand
appears in the first phase of Q. This is the phase of the D;

147
 ••SfPicatrixfc

it is a phase of legitimacy, justice, fairness, protection of the

weak and the needy from tyrants and people in powerful
positions. This phase is complete in form and nature.
The image of a black man leading a wedding emerges in its
second phase. This is the phase of 5. It is a phase of relaxation,
wealth, good living, security, peacefulness and easy living.
The image of a man riding on a donkey and a predatory
animal in front of him appears in its third phase. This is the
phase of 2 and it indicates sinfulness, impudence, sodomy,
singing, entertainment and enjoyment.

T T 1 The image of a man with an arrow in his right hand

I .and an arrow in his left hand appears in the first phase
^-^of IIU. This is also the phase of of which is complete in
form and nature. It indicates honor and glory, cunning and
triumph.
The image of a man riding on a camel and holding a
Scorpion in his hand appears in its second phase. This is the
phase of the O, and it indicates disgrace, scandal, tragedy and
anger.
The image of a horse and a snake appears in its third phase,
and this is the phase of 9. It indicates sinfulness, impudence and
disdainful forced marital sex achieved by subduing and anger.

Consider the picture of three bodies; the first is red, the

second is white, and the third is red. This image appears
/ in the first phase of Sagitarius. It is also the phase of 9,
and it indicates valor, activity, pleasure, patience and chivalry.
The image of a man driving cows, a monkey and a wolf in
front of him appears in its second phase. This is the phase of the
D, and it indicate fright, loss, weeping, fear, sadness and
violence.
The image of a man wearing a cap of gold on his head killing
another man appears in its third phase. This phase is for 5, and

148
 ^Ghayat Al-Hakim^-

it indicates taking risks, unwarranted involvement, exerting

efforts in disgraceful, shameful and harmful actions.

The image of a man holding a cane in his right hand and a hoop
in his left hand appears in the first phase of %. This is also the
phase of %, and it indicates pleasure, activity, going back and
forth, incapability, weakness and humility.
The image of a man with a monkey in front of him appears
in its second phase and this is the phase of of. This phase
delineates seeking what is known but unobtainable.
The image of a man opening and closing a Qur'an, with the
tail of a fish before him, appears in its third phase. This is also
the phase of Z and it indicates intensity, desire, monopoly,
accumulation and greed.

\ ^ V , T h e image of a beheaded man holding a peacock appears

A^W^in the first phase of &, and this is the phase of 9. It is the
phase of hard and tiring work, poverty, need, few means
of subsistence or lack of it.
The image of a tenacious man who looks like a powerful
king emerges in its second phase, and this is the phase of 9. It
portrays beauty, nobility, goodness, complete form, complete
religion and manhood.
The figure of a beheaded man with an old woman in front of
him appears in its third phase, which is the phase of the D. This
phase denotes ugliness, bad reputation and a scandal.

X The picture of a man with two bodies pointing with his

fingers appears in the first phase of X, and this is the
phase of 5. It demonstrates little attacking with violence,
weakness, extensive traveling, suffering, tiring, looking for
wealth and earning a living.
The image of an upside down man holding food in his hand
appears in its second phase, and this is also the phase of 3. It

149
 4Picatrix}»-

indicates dignity, inspiration and the capability of dealing with

matters of great importance.
The image of an evil man with a woman in front of him who
has a donkey above her and a bird in her hand appears in the its
third phase. This phase is for o". It indicates marital sexual
relations, hugging, lust, intimacy, sensuous desire and a
tendency to have leisure and relaxation time.
As a researcher, you ought to know that these images are not
known except to an experienced artist who has the vision of
extracting vague matters. In other words, a planet breaks a
planet, a boundary breaks a phase and characteristics
intermingle such as water putting out fire, fire removing the
coldness from water, water moisturizing dry earth and earth
drying the moisture of water. When many characteristics exist
and interact, the stronger will prevail over the bigger and when
they are in equilibrium and balanced, their actions are equal
and even. You may also know that the O becomes stronger by
the characteristics of of, and o* gets stronger by the
characteristics of the O. Be aware that excessive characteristics
are damaging and harmful to their effects and actions. Sickness
occur after perfect health and reaping occurs after crops become
ripe. A large essence opposes the weak by its weight and
strength and the small affects the large by it's delicacy and
kindness. For instance, a snake kills large animals and in the
same manner small and tiny ants in large numbers can kill
strong snakes. You ought to reflect on these signs.
Regarding these phases, you need to know what actions
resemble a planet and what actions resemble the phase of a
constellation. Accordingly, draw the above-mentioned images
of bodies that resemble the particular planet when it is in that
phase and it will subsequently produce the aforementioned
effects and actions and expose them to the world of being and
corruption. If it is possible to have the O rise in the hour of that
planet or intermingle with it, its effect will be greater. As we

150
 -Ȥ{Ghayat Al-Hakim^-

mentioned above, avoid having the O in the hour of or

I
intermingle with a coercive planet in order to maintain that
effect.

151
 -^Chapter Twelve}^

T
HE BASIC WORKS OF TALISMANS by Indian
philosophers relied on durayjanat.3,7 Every ascendant is
divided into three equal parts, and each part is equal to
10° and every one of those is called a durayjan. A
durayjan is related to one of the seven planets. Accordingly, we
say that a particular planet is the master of the durayjan, which
means to relate the first section of the ascendant constellation to
the master of the ascendant and the second part to the master of
al-Khamis, the third section to the master of al-Tasi, the
ascendant, al-Khamis and al-Tasi. These three sections are
always in groups of threes.
War talismans are made in the first durayjan of I for cf. The
possessor of this talisman will be triumphant, sheep milk
will be clotted and its butter will be spoiled.
Talismans for rulers and sultans are made in the second
durayjan of I for the 0 . These talismans protect against
their harm.
Talismans for dealing with judges and jurisprudence,
reconciling differences between them, and uniting them are
made in the third durayjan of I for Z.
Talismans for reconciling differences between men and women

Plural form of durayjan; diminutive expression of degrees.

153
 ^Picatrix}*-

are made in the first durayjan of 9.

Talismans for animosity, impotence and for inflicting conflict,
especially between women are made in the second durayjan
for 9.
Talismans to induce women lose their sexual interest in men
and the same for men in women, or to make them ill and to
separate them, are made in the third durayjan.
Talismans tailored to promote someone losing his mind and
becoming deranged are made in the first durayjan of JL for

In the second durayjan, a talisman can be made for 9 to return

the absentee and runaway.
A talisman can be made in the third durayjan for 5 to spread
negative commendations and disclose private secrets of
others.
A talisman can be made in the first durayjan of a? for the D to
bring rain, and to bring travelers by sea and land home
safely.
In its second durayjan, a talisman is made for of to prevent rain,
snow and clouds that come from the sea and to protect
against all harmful sea animals.
In its third durayjan, a talisman is made for % to ensure the
safety of travelers by sea.
In the first durayjan of 6l, a talisman is made for the O to have
a ruler to raise one's rank, as well as to bring predatory
animals to any intended location.
A talisman is made in the second durayjan for Z to keep wild
and predatory animals away from cattle and herds.
A talisman is made in the third durayjan for of to make wild
and predatory animals attack any intended town.
In the first durayjan of W, a talisman is made for 5 for the
welfare of writers and to promote what they have on hand.
In the second durayjan, a talisman is made for 5 to harm
writers.

154
 «8{Ghayat Al-Hakim}>

A talisman is made in the third durayjan for 9 to reconcile

differences between spouses and promote love between
them.
In the first durayjan of Q, a talisman is made for 9 to promote
excitement, love and attraction.
A talisman is made in the second durayjan for 5 to create
attraction as well.
A talisman is made in the third durayjan for 9 to return a
runaway from wherever he may be.
In the first durayjan of IlU, a talisman is made for o* to cause
scorpions, insects, birds and the like to attack.
A talisman is made in the second durayjan for 3 to prevent rain,
scorpions and other insects, birds and the like.
A talisman is made in the third durayjan for the 7> to prevent
rain and the harmful effects of the sea.
A talisman is made in the first durayjan of / for Z to bring
about love and harmony.
A talisman is made in the second durayjan for of create
excitement and bring shame and disgrace.
A talisman is made in the third durayjan for the O to gain the
sympathy of kings against judges, jurisprudence and
prominent people.
A talisman is made in the first durayjan of % for 5 for hunting
and for providing a superior quality of goat milk.
A talisman is made in its second durayjan for 9 to obtain a good
quality of all milk, and for accumulating and multiplying
bees and birds.
A talisman is made in the third durayjan for 9 to destroy what
has been mended by the durayjan planet.
A talisman in the first durayjan of ^ is made for 5 to gain the
love of sheikhs, slaves and agents. Also, a talisman can be
made in the same durayjan to bring out and manage
treasures.
A talisman is made in the second durayjan for 9 to promote love

155
 «&{Picatrix)3«-

between children and youngsters.

A talisman is made in the third durayjan for 9 to promote love
and attraction to women especially to each other.
A talisman is made in the first durayjan of X for \ to ensure
safety in traveling by sea as well as for fishing in the sea.
A talisman is made in the second durayjan for the D to produce
healthy crops, induce rain and attract whales.
A talisman is made in third durayjan for cC to promote
favorable conditions for traveling by land. Other talismans
are made to attract hunting animals.

These are the durayjanat which are the backbone of their

works. They claim that these actions will not be complete except
by truthful thinking and sound intention. Moreover, their leader
suggests that attracting the force of planets can only be achieved
by truthful thinking, since the high forces are but images of the
low forces. The relationship of the low forces to them are like a
substance, which is connected to them and thus they attract
each other because their body essence is the same and their
spiritual essence is also the same. Some of their Brahmans
believe that forces are a kind creation of Allah. They are created
to become a lesson and a source of mercy^for them.
In this regard, they developed a highly sophisticated
encyclopedia which represented the peak of their thinking and
the ultimate truth it reflected. In order to live up to the status of
great law makers, become leaders and saints, and achieve
honor, they refined and cleansed themselves from all sins. They
started this purification in the first hour of Sunday which is the
hour of the O and its day, and then they fast for forty days
during which they abstained from eating meat because they do
not see any wrong-doing committed by animals. They only ate
what grows on land such as plants, vegetation and grains.
Additionally, they washed themselves everyday in the hours of
the O and the "D. Some of them washed seven times a day in the

156
 ^Ghayat Al-Hakim^-

hour of planets. They observed the hours and washed at the

beginning of each hour when the planets are in su'ud state.
Moreover, their cleansing in the hours of the O and the D will
add to their purification in the hours of the planets and that
will, in turn, enhance their sanctification. At the same time, they
start to reduce the amount of food they eat until the last day, it
becomes one fourth of one tenth of the amount they ate on the
first day. In the meantime and during their leisure times, they
take the medicines they made for themselves as a substitute for
food and water. As they do that, they develop talents, good
memory and comprehension, astuteness and sharp intellect.
Moreover, they will be attached less to earthly matters and
become more inclined to transcend to the world of
enlightenment thereby shying away from lust and sinful
pleasures. At this point, they will be able to attract heavenly
powers, make miracles and achieve their wishes. Additionally,
they will recognize the predestined roles and the reality of their
being in these roles, what has been pre-ordained for them and
what is left for them to affect. This is their origin of
enlightenment, and their guidance to this enlightenment is
derived from their first holy text, Buddha's Book, which is
considered the essence of their secrets and which no one is
allowed to review. At the beginning of Buddha's Book, you see
the images of the orbits of the celestial sphere, which consist of
the enlightened souls. These souls are constantly engaged in
worshipping the Ultimate Light. They are represented by
drawings from the four individual elements which will be
complete as long as the orbits of the celestial sphere are
connected to knowledge. For this reason, Buddha's Book is
viewed as the messenger that provides the light beams which
connect the low forces to the Ultimate Light. At this juncture,
they become cognizant of the nature of the mind, select the
image that they like best, make all the laws and subsequently,
the spirits of planets will obey them. With some of their secrets

157
 -^Picatrix}»-

in this book, they define the realities of things. Furthermore,

they identify the Creator as the cause of all beings and they
believe that the things they do will provide them with a means
to reach Him and unite with His Light. We have mentioned this
as a reference to their basic beliefs and actions and what their
law-makers adhere to. This is the text of what this man says:
"If we cover all the strange things they have, this book will
be too long. One of these is 'the head' which a generation of
their clergy believe in. They set it next to the dragon's head.
Then they pick a hairy, bluish, black-eyed man with connected
eyebrows. They lure him with things he likes until they get him
into the house of temples, and then he is undressed and placed
in a basin full of sesame oil that covers him u p to his neck. They
close the basin leaving his head sticking out of the lid of the
basin. They nail the cover and seal it with lead leaving the head
out while the rest of the body is submerged in the sesame oil.
They feed him with a certain amount of dry figs soaked in
sesame oil and burn incense next to his nose and face. They do
this for forty days without giving him any water. This process
will render his bones flexible, his joints loose and his veins will
flow abundantly; he becomes as flexible as a candle. At the
conclusion of the forty days, they get together and discuss
things among themselves. Then they burn incense, grab his
head and pull it from the first vertebra. Pulling the head out of
the body, his veins will be stretched until they all separate from
the first vertebra, thereby leaving the body in the oil.
Subsequently, they place it on an arch on a layer of screened
ashes of olive and surround him with fluffy cotton. They
perfume it with a special incense of theirs, and consequently, it
tells them about fluctuation of prices, the overthrow of
governments and what takes place in the world. His eyes will
remain open and it will remind them if they miss any of their
worshipping sacraments to the planets, prevents them from
doing certain things and tells them what will happen to

158
 ^Ghayat Al-Hakim}*-

everyone personally. If they ask it about knowledge and art, it

will be able to answer their questions. Afterwards, they bring
out the rest of the body from the basin, extract the liver and
slice it, and they will see the signs which they are looking for.
The bones of his shoulders and his joints will tell them about
what they want, as well. Also, they do not cut their hair, eat or
drink except in his name. They became public at the time of al-
Muqtadir who ordered their temple to be opened and
evacuated. The head was found and buried."
One of their factions assigned colors to orbits of planets by
using the colors of substances that accept actions. They say that
the color of the orbit of 5 is dusty red similar to the color of
ruby; the color of the orbit of Z is dusty white; the color of the
orbit of cC is yellowish green similar to the color of red gold; the
color of the orbit of the O is dusty gold; the color of the orbit of
9 is reddish yellow; the color of the orbit of 5 is a mixture of all
colors; and the color of the orbit of the 7> is spotted white.
Furthermore, they assigned phases to planets which indicate
the sought actions. They also assigned talismans to these phases
by which they can influence actions. Subsequently, they
apportioned for every planet three phases with two talismans
assigned for every phase. Additionally, they allocated certain
colors for the phases. They believe that the red phase is good for
serious and incontestable matters and every talisman made in
this phase is good for helping someone asking for help. The
black phase is for diseases, torture, killing and similar tragedies.
The white phase indicate brightness, happiness and light, and
talismans made in this phase are good for friendliness, love and
so forth. The yellow phase is for controlling speechless animals,
as well as for evil actions.
They claim that the first phase of 5 is black, the second is
white and the third phase has the color of smoke and lead. The
first phase of Z is yellow, the second is white, and the third has
the color of smoke and lead. The first phase of of is red, the

159
 ^Picatrix^-

second is yellow and the third is rosy. The first phase of the O is
yellow, the second is pink and the third is golden. The first
phase of 5 is red, the second is gray and the third is rosy. The
first phase of the D is white, the second is red and the third is
dusty.
The first talisman is made in the first phase of b to black out
the sight of the intended person so that he will not see anything.
The second talisman is made in the first phase of 5 to black
out the sight of the people so that they will not see you when
you walk among them; the only thing they will be able to see is
pitch darkness. The first talisman is made in the second phase of
5 to reconcile the differences between two persons and bring
harmony and friendship back to them, and it is also made in
this phase to introduce a person to a future friend whom he has
not yet met. The second talisman is made in the second phase of
5 to bring back the intended person from a distant location. The
first talisman is made in the third phase of b to drive away
harmful animals. The second talisman is made in the third
phase of 5 to repel flies and fleas from any house or town, so
that none of these insects will ever appear in any of these
locations.
The first talisman is made in the first phase of % to gather
bees from any place you want. The second is made in this phase
by drawing a picture of a mosquito on lead to repel bees in
particular. The first talisman in the second phase of Z is made
for fishing in seas and rivers, and the second talisman is made
in this phase to make fishing impossible in seas and rivers. The
first talisman in the third phase of Z is made to expel a person
from his home and drive him away from his children, and the
second talisman in this phase is made to repel mice from where
the person may be staying.
The first talisman is made in the first phase of cf to triumph
in wars and fencing, and the second talisman in this phase is
made to kill any enemy of yours as quickly as possible. The first

160
 ^Ghayat Al-Hakim}^

talisman is made in the second phase of of to bring sickness to

any of your enemies, and the second is made to bring fever and
derangement to whomever you like. The first talisman is made
in the third phase of cC to render men impotent whereby they
will not be able to have any intimate relations with women as
well as to inhibit the relationship of women with men. The
second talisman is made in this phase to create a schism
between two lovers so that they will separate forever.
The first talisman is made in the first phase of the O to gain
the favorable treatment and sympathy of emirs and rulers, and
to have close relations with them. The second talisman in this
phase is made to repel the assault of kings, despots and rulers,
and to tie their tongues up. The first talisman is made in the
second phase of the O to ward off severe and harmful cold from
any designated location. The second talisman is made to drive
away birds from any location you like. The first talisman of the
third phase of the O is made to bleed a woman and a man until
the one you choose is doomed in a short period of time. The
second talisman in this phase is made to make a quern38 fail to
grind.
The first talisman is made in the first phase of 9 for bringing
any desired woman to you, and the second is made for
marrying any desired daughter of prominent people. The first
talisman is made in the second phase of 9 to gain the favorable
treatment of despots and rulers and acquire their sympathy so
that they will not tolerate estrangement from you. The second
talisman is made in this phase to tie up the tongues of
whomsoever you choose from kings and rulers so that they will
not be able to talk badly about any person who they intend to
harm as long as the talisman is secured. The first talisman is
made in the third phase of 9 in order for a woman to become

38
A block of ice.-OED

161
 •$Picatrix}>

subordinate to a man, and the second talisman is made in this

phase in order to become subordinate to a woman.
The first talisman is made in the first phase of 9 for learning
wisdom and philosophy and every fine art such as poetry and
singing. The second talisman is made in this phase to learn the
science of stars in particular. The first talisman is made in the
second phase of S to bring children to any selected location. The
second talisman of the second phase is made for a man to regain
the affection and friendliness of children who dislike him. The
first talisman is made in the third phase of 9 so that the targeted
male will never be able to grow a beard, and the second
talisman of this phase is made to divert rivers to any place you
like.
The first talisman is made in the first phase of the D for
bringing over any desired emirs and kings. The second talisman
is made in this phase to make a king love whomever you want
so much that he can not tolerate being away from him. The first
talisman is made in the second phase of the D to render the man
you designate impotent so that he will not be able to have an
intimate relationship with a woman. The second talisman is
made in this phase to unlock the impotence of a man towards
women. The first talisman is made in the third phase of the "5 to
disperse and expel people from their homeland. The second
talisman is made in the third phase of the T> so that no harmful
lion will stay in any place you do not want the lion to be in.
These are the planets' talismans as they made them.
I have come across a treatise, which deals with making
talismans, written by Abu Bakr Ibn Muhammad Ibn Zakariyya
Al-Razi, a well-known and distinguished Arab philosopher. I
included this valuable treatise in my book which I entitled The
History of Arab Philosophers. I referred to some of his miraculous
themes he presented in this treatise. He included in this treatise
some relationships which he claims he tested. Some of what he
says in this regard is that talismans for sympathy, love and

162
 Ǥ{Ghayat Al-Hakim}*-

harmony can be made either when the D is in V and connected

to 9 in the X constellation, or when the "5 is in the X
constellation connected to 9 in the O constellation, or, finally
when the D is in 69 and connected to 9 in the V constellation.
These talismans will achieve wonderful results. However,
talismans for the worst possible malevolence can be made when
the D is either in o9 or Q and connected to or in conjunction
with cC in a rising or setting constellation. Talismans for
bloodshed can be made when the "5 is in the aerial constellation.
Talismans made in this situation produce stronger effects.
Moreover, talismans for animosity can be made when the D is
either in the I or 0 constellation, and also when it is in 5's
quarter phase or in conjunction with it. For rendering a person
speechless, talismans can be made when the 7> is under the
beams of the O. These talismans ought to be made at night.
Moreover, talismans for prominent personalities, kings and
heads of state can be made when the "5 is connected to the O
while it is elevated in the O's domain. They can also be made
when the D is in the middle of the sky connected to Si. You will
be able to achieve your wishes by relying on these relationships
when making the above talismans. As for talismans tailored for
judges and jurisprudence, they can be made when the D is
connected to % in the I or Si constellations while % is in the
middle of the sky. Additionally, talismans for the favors of
writers, ministers and laborers are made when the D is full and
connected to ? while the latter is either in the 3E or W
constellations.
You may know that the lunar quarter can lead to more
exclusive results for every planet in producing su'ud effects
provided that the planet is in one of the poles, the strongest of
which is Al-Ashir. It is not recommended for nuhus effects. If
you intend to ruin something by bringing nuhus to it, 5 and cf
will certainly do that. By virtue of their relationship, they are
the most effective instruments for this sort of action.

163
 «g{Picatrix)3<-

You may also know that the "S's connection to planets, when
it is in view of the O, is similar to its connection to them when it
is behind the O. The D's connection to the © in its third or sixth
phase is used for achieving distinguished aims, such as
becoming a king or a head of state or achieving prevalence and
prominence. It will be better and more effective when it is in Al-
Ashir than when it is in Al-Rabi or Al-Sabi. No good can be
attained when it is waning or burning. Its connection to 9 in its
Al-Thahth, Al-Sadis or Al-Rabi phase, as well as when it is
facing 9, is good, but not so good as its connection to Z, since %
is more effective in this respect. These relationships are
naturally more instrumental in fostering the love of women,
achieving sympathy and promoting permanent affection. This is
especially true if the D in its Al-Thalith phase is in an earth or
water constellation, in which case you may do whatever you
want in an earth or water ascendant. But if Al-Thalith phase
was in a fire or air constellation, you may do whatever you
want in a fire or air ascendant.
Al-Razi is a good reference for knowledge and philosophy
due to his elaborate research in ancient arts. However, the
absolute authority in this art is the late Abu Musa Ibn Hayyan
Al-Sufi, may Allah bless him and benefit us from his
knowledge. He is the author of The Book of Research on Making
Talismans and The Major Book of Talismans, which consists of
fifty treatises. He also wrote The Key Book on the Images of Degrees
and Their Effects on Principles and The Comprehensive Book on the
Astrolabe in Theory and Practice. Al-Sufi's book on the astrolabe
covers more than a thousand chapters. Al-Sufi is a pioneer in
his miraculous works which he presents in this book. His Major
Book on Talismans in which he covers a great deal of knowledge,
has been used and referred to by people looking for information
about talismans, images, characteristics, the effects of planets
and their natural functions and influences. Furthermore, Al-Sufi
revived the art of equilibrium after it had fallen into oblivion.

164
 Ǥ{Ghayat Al-Hakim}>

Inasmuch as I became a student of this scholar and inasmuch as

I learned from him, I pray to Allah to bestow rest and mercy on
his soul.
I have read two books written by Al-Muqaddim, Plato. The
first is titled The Book of Major Laws, and the second is The Book
of Minor Laws. He presents in the first book some of the ugly
functions of images such as walking on water, the appearance of
snakes in invented images that do not exist in the real world,
causing rain to fall in a non-rainy season and preventing it from
falling in a rainy season, emergence of flames and luminous
meteors, thunder and lightning in the sky, occurrence of out-of-
season thunderbolts, setting ablaze the ships of the enemy and
burning whomever you wish from a far distance, walking in air,
planets rising in the wrong time and observing them when they
are falling from their position in the sky down to the center of
Earth, talking to the deceased, breaking u p of the O and the D
into several pieces, transforming sticks and ropes into snakes
that devour anyone thrown to them and covering long distances
in no time. All of the above actions are the functions of images
and utilizing their spiritual forces and transfusing them in their
static primordial matters. Subsequently, these primordial
matters become live and effective spirits that produce
unprecedented miraculous effects and results. His philosophy
books are replete with images which he urges everyone to know
and pursue. He cites Pythagoras in proving that these images
are similar to these, there are eternal spiritual essences which do
exist, but they are beyond the mind's perception. Plato's book
on minor laws does not match his book on major laws except
one chapter in which he talks about the function of rational as
well as irrational beings. He does deal with this topic in his
major book on laws. Gabir wrote a book called The Compilation,
in which he discusses the function of the rational being.
However, he discusses these functions on the natural level
whereby he seeks to compare them with the functions of nature.

165
 -^Picatrix^

As for Plato, he refers to these functions by the planet functions,

images and spirits whose essences are natural matters. Whoever
likes to reflect on what I have mentioned, he may do so. We will
include in this book if we get to the appropriate point, what we
can on this topic. We hereby conclude this treatise.

166
BIBLIOGRAPHY

These citations have been gathered from various catalogues as well as

some of the works cited. Much of this information was brought to my
attention with kind help from Richard Brzustowicz of the University of
Washington. The Manuscript citations are a combination of Pingree
and Thorndike. This list consists of manuscripts and printed editions
of the Picatrix.

Manuscripts.

Darmstadt, Hessische Landes- und Hochschulbibliothek, 362. 261ff.

1509.
Darmstadt, Hessische Landes- und Hochschulbibliothek, 1410.109ff.
16th century.
Florence, Biblioteca Nazionale Centrale, Magliabechi XX, 20.117ff.
1536.
Florence, Biblioteca Nazionale Centrale, Magliabechi XX, 21.1536.
Hamburg, Staats-und Universitatsbibliothek, fol. 188. Pp. 1-482.
Krakow, Jagiellon University Library, 793. 393pp. 15th century.
London, British Library, Sloane 3679.158pp. 17th century.
London, British Library, Sloane 1302.153ff. (1647).
London, British Library, Sloane 1309. 69ff. in Italian, 17th century.
Oxford, Bodleian Library, Canonicianus latinus 500. Ff. 136-183.16th
century.
Paris, Bibliotheque de 1'Arsenal, 1033. 339pp. 17th century.
Paris, Bibliotheque Nationale, Latin 7340.17th century.
Paris, Bibliotheque Nationale, Latin 17871.124ff. 16th century.
Paris, Bibliotheque Nationale, Latin 10272. 299pp. 15th century.

169
Paris, Bibliotheque Nationale, Latin 10273. 294pp. 17th century.
Paris, Bibliotheque Nationale, Latin 13016.128ff. 17th century.
Paris, Bibliotheque Nationale, Latin 13017.17th century.
Prague, National Museum, 2843. 237ff. 16th century.
Vienna, Osterreichische Nationalbibliothek, 3317.114ff. 1466.
Weimar, Thuringische Landesbibliothek, O 95.14th or 15th century.

P r i n t e d Editions.

al-Majriti, Maslamah ibn Ahmad,(Ritter, Hellmut), Das Ziel des Weisen,

2 volumes: Ghayat al-hakim waahaqq al-natijatayn bi-altaqdim
(Arabischer text) & "Picatrix" das Ziel des Weisen von Pseudo-Magriti
(German version). Berlin: B.G. Teubner, London, The Warburg
Institute, 1933.
Alfonso X, King of Castile and 7n, 1221-1284, Concordances and Texts of
the Royal Scriptorium Manuscripts of Alfonso X, el Sabio, Madison,
WL, Hispanic Seminary of Medieval Studies, 1978.110 microfiches:
negative; in pockets in 2 binders & 1 pamphlet.
Majriti, Maslamah ibn Ahmad, "Picatrix" : das Ziel des Weisen von
Pseudo-Magriti, The Netherlands; Kraus Reprint 1978. 435 pp.
Reprint of the 1962 Warburg edition. In German with an English
summary by Martin Plessner.
Majriti, Maslamah ibn Ahmad, "Picatrix" : das Ziel des Weisen von
Pseudo-Magriti, London, Warburg Institute, 1962, summary of the
work in English by Martin Plessner.
Majriti, Maslamah ibn Ahmad, Kitab Ghayat al-hakim, Halab: Matbaat
al-Baha, 1910.
Majriti, Maslamah ibn Ahmad, Picatrix: elfin del sabio y el mejor de los
dos medios para avanzar, Madrid: Editoria Nacional, 1982 Spanish
Edition.
Pingree, David Edwin, Picatrix: the Latin version of the Ghayat al-hakim,
London, Warburg Institute, 1986.

170
 GHAYAT AL-HAKIM

PICATRIX
n The Goal of the Wise
,A*3^ ^ _ . ^ . . \ - ; , . . , ^

Volume Two

OUROBOROS PRESS
SEATTLE, WA.
m*mim&m&m&m&&m
PICATRIX
^GHAYAT AL-HAKIM
The Goal of the Wise
TRANSLATED FROM THE ARABIC
BY
HASHEM ATALLAH
AND
GEYLAN HOLMQUEST
EDITED BY
WILLIAM KIESEL

VOLUME U

^OUROBOROS PRESS^
2008 • SEATTLE
 SSKS XK90MKK

^Introduction^

T
his is not as much an introduction to the Picatrix as it
is a recognition of the transmission of its knowledge
to English speakers of the West. The Ghayat Al-
Hakim has been well known in the history of western
esotericism, yet it had evaded being translated into English
for many centuries. The four books of the Picatrix, of which
volume two embodies books III and IV, was a large
compilation of magical, cultural and hermetic knowledge
boasting of over 200 sources. A variety of practices are
evident in the author's descriptions of various cultures
such as the Sabians, Kurds and Nabataeans. Many of these
references are quoted from older sources, some recognized
bv scholars, others obscure and unconfirmed as yet Thus
one can read the words of Ibn Wahshija as he describes the
regional practices derived from the Nabataean Agriculture
as well as the esoteric doctrines of the Ikhwan al-Snfa
among others.

There is a decidedly practical aspect to the anonymous

author's presentation of the material. Whereas
admonitions to the reader warn against the practice of
magic as unorthodox we yet find the most detailed
descriptions of magical rites and alchemical operations.
One of the significant aspects of the text can be seen in that
it emplovs the doctrine of correspondences, which were to
become the trademark of a steady stream of esoteric works
by the likes of Agrippa, Ficino, Mirandola and Bruno.
m
 m.
Copyright © 2000,2007. OUROBOROS PRESS.
AH right reserved.

FIRST ENGLISH EDmON 2007,

OUROBOROS PRESS
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FIRST EDITION"
Manufactured in the United States of America
CONTENTS
VOtUMETWO

Acknow!

Introduction fi

P1CATRIX

Book Oil'

1. The Fortunes of Planets from Three Generating Origins 2

2 The Fortunes of Constellations 11

3. The Life of Planets, Their Shapes, their Incense, and their

Garments. The Views of Constellations Which Influence
Magic Work, the Characteristics of the Regions Tangential to
the Planets, and the Characteristics of the Countries, 15

4. The Secrets Known to Those Who Are Profoundly Versed

in Science 27

5. Certain Excerpts of Animals' Characteristics and How to

Call Spirits with the Aid of Planetary Configurations 43

6. The Art of Calling Spirits Known as the Perfect Nature,

According to Aristotle and Hermes, and the Meaning of
Talismans and Its Appearance 55

7. Calling Planetary Forces by Rising Up and Exchanging

Secret Conversations with Them and Sharing with Them the
Effects of Actions by Using Words, Offering Sacrifices,
Making Supplications, and Producing Incense, as well as by
Lsing Astrological Ratios as Explained in the Sabian School
of Thought 63
 8. Glorifying the Astrological Potential of the Sun and Saturn
and How to Secretly Converse with Them 101

9. Calling Planetary Forces Individually, the Spiritual Names

of the Forces Placed Beside the Six Directions and Using
Them in Accordance with Aristotle's Instructions 105

10. Weaving Spiritual Magic and a Vehicle to Repel the

Harmful Effects of Actions as Presented in Aristotle's and
Hermes' work m Magical Talisman operation?, by Using
Foods, Incense, Perfume, and Ointment and Decoding Their
Effects from the One to Which They Were Attached 115

11. Different Magical Talismans Work for Different Purposes

as Taken from Former Scientist Works in Imagination,
Reversing Perception and Conjuring Various Images
According to the Desired Purpose- Magical Talismans to Put
One to Sleep, to Make Him Motionless, to Kill Him. and to
Neutralise Poisons 7.15

12. Scientific Recommendations and Enigmas 155

Book IV 162

I. Extending Illumination from the First Cause to Effects

Below it. Talking About the True Essence of the Physical and
Metaphysical Realities, the True Essence of the Mind. Its
Sections and Reality, as well as the Truth of the Inner Life
and Its Reality 165

2. Oiling the Spirits and Forces of the Moon When it is New

and as it Enters the Constellation as it Spreads its Forces on
Earth, According to Some Kurdish and Abyssinian Schools.
The Seven Day Fasts in Accordance with an Indian School of
Thought 173

3. Some of the Copts' Concealed Secrets and Some of their

Svmbob irtTnis Regard 189
 4 Exploring 5ome of the Most Important Works and
Enigmas by Prominent Adepts in this Craft to be Used in
Preventing its Outcome 201

5. Specifying the Ten Sciences Which Produced These Two

Concl u-sions 217

6. Making Planetary Incense and the Vehicles Needed for

This Principle is Onecrf the Most Practical Seeretsof India 22 "

7- Abu Bakr Ibn Wakshija's Translation of Nabataean

Magical Works and Talismans 237

8. Effects of Things are aFunction of Their Characteristics 273

9. Special Components of Charms Taken from Various

Books, Followed by Recommendations 281

Bibliography 293
 The correspondences are attributed to the planetary
bodies, plants, scents, stones, metals, animals and symbols.
Magical inks and their ingredients as well as special
incenses for the planetary spirits are described. Animal
sacrifices along with astrological times for their
performance are also included here. These materials were
thought to have a relationship with the divine world, each
being a link in the chain of manifestation. When the
Picatrix speaks of spirits \pneumata], it is referring to a
stellar substance, which acts as a medium through which
the soul may commune with the body. Thus in order to
bring mercurial forces to bear in the practitioners sphere,
one would invoke the spirit of mercury thereby aligning
that influence between the microcosm and the macrocosm.
The process is the same with the construction of talismans
whereby the corresponding materials are imbued with a
particular stellar force when the planetary body is
appropriately aspected. Several Magical Images are
described in detail each with its designated planet. These
correspondences play a significant role and are a defining
part of the western esoteric tradition as it has come down
to us through the centuries.

William J. Kiesel
Autumnal Equinox
200S, Seattle

iv
 mm&immmmmi&

Book III

In this book, 1 describe the planets' fortunes from the three

originators, as no one in the world of being and corruption
would like to work with them. They also can't stop exploring
fortunes and express their huge excitement with these
searcfies. Lei us not also forget that fte nature of some of tiiesc
fortunes do not match with the others which makes our seeking
fortiwwanted magical spells with an ethnic lieat or natural heat,
loiUi all it is kinds, the smoked, swallowed or tlie imbibed, a
different land of exploring. All tiiese relevant issues and otiters
uill be mentioned in this book.
 ^Chapter O n e ^

W
E HAVE TALKED to you reader, before in
the earlier books, and mentioned the
influences of talismans, images and their
effects, beside the origins and their linking
pairs and we successfully thrilled you with it. We also
tried as much as possible to mention that everything is
formed inside the earth and in the air above it or even a
little higher than that, in the celestial firmament. These
talismans and images have similar shapes and matching
equivalent effects, just as the sun every time it reaches to a
certain points in the orbit, it causes a certain affect and
with its continuous rotating, it changes the places of the
stable and unstable planets.

So whenever we need to move something or make

something come true, we determine first the time and the
place in the orbit of which we naturally want to know the
disposition of something, it depends on the earthy or airy
factors and as a result of that a great spiritual movement
occurs. You see, the way the spells work, both of these
ways are necessary, the earthy and the heavenly and that
is what is presented in this book from the verity of magic all
the way to the knowledge ofspelh.
Everyone who tries to use the magical spells must
know that the planets have their own special powers;
powers that do not match with any other planets.
1