Chanting the Name of a Deity an Auspicious Number of Times for Cosmic Similitude and Friendship

 

“For the names do not exactly preserve the same meaning when they are translated; rather, there are certain idioms in every nation that are impossible to express in the language of another. Moreover, even if one were to translate them, this would not preserve their same power. For the barbarian names possess weightiness and great precision, participating in less ambiguity, variability and multiplicity of expression. For all these reasons, then, they are adapted to the superior beings.” (Iamblichus, De Mysterii, VII 4-5, trans. Clarke, Dillon, Hershbell, Atlanta, Society of Biblical Literature, 2003, 295-297.)1

 

Iamblichus writes in De Mysterii about the unique quality of some words. These words are called the meaningless names or barbarian words and they are largely found in the Greek Magical Papyri(PGM). Many have unknown provenance but a few have been linked to foreign names for deities.2 Iamblichus sees the meaningless names as symbola in the soul. As mentioned in the above block quote, the meaningless names “possess weightiness and great precision, participating in less ambiguity, variability and multiplicity of expression.” Iamblichus mentions that the barbarian names have power and that because language is idiomatic some languages are closer to the gods than other languages. The issues are debated in the dialogue Cratylus. It pits natural speech against conventional speech, as understood within a Platonic framework.3 In this article, I will propose a possible use of the onomata barbara, at least the words that are the names of gods in foreign languages. There are three components to the ideas set out here. First, certain languages are closer to the gods than others. Second, that words in these languages have greater power. Third, that chanting the words an auspicious number of times can have further effects and do more to bring divine friendship and likeness. The third component does not come from any particular quote I have come upon, but just a mixture of Pythagorean belief in the power of numbers, extant rituals in the PGM, and modern-day Hindu influence. There is a connection between the divine realms and numbers in the western esoteric tradition. In Greek isopsephy and Hebrew gematria, numbers are associated with deities, divine principles, and abstract concepts. There are other connections between numbers and the divine as well. In this article, I will discuss some elements related to the power of divine names and propose a number of ways to find auspicious numbers

Note that the voces magicae or the onomata barbara are not included here but instead the names of deities in Assyrian and Egyptian. Proclus writes at a later date that ancient Greek was also one of the languages with a closer relationship with the gods. So, Assyrian, Egyptian, and Greek names of the deities in their original pronunciation are generally the names that will be referred to in this article.  Of course, that leaves out the main focus of the Iamblichus quote, the meaningless names. Should they also be chanted a number of times like the names of the deities in their original languages? My own instincts are that the actual onomata barbara could be chanted many times using prayer beads or abacus but given that they were part of an oral tradition and have greater power than other names they should be used sparingly in rituals. But of course some practitioners might disagree and chant them a number of times. It is up to each person’s own discretion.

It can be difficult to chant a name without a way of keeping track of the number of chants that have been made. Possible ways to count are using a paper and pen, using an abacus, or using prayer beads. Ancient prayer beads haven’t been recovered in the Mediterranean region dating back to the Hellenistic era. However, they do exist in various religious practices of more recent times. There are orthodox prayer beads, Muslim prayer beads, and Catholic rosaries, to name a few. Any of these methods can be applied to counting the number of chants made.

Another important aspect is learning how to correctly pronounce the name of a deity in its original language. A practitioner can use online resources or books to learn how to pronounce ancient Greek, ancient Egyptian, or older forms of Assyrian. Getting the correct pronunciation down is crucial to chanting in a way that connects to the higher realms. This aspect shouldn’t be overlooked. 

Because people practicing ancient Western wisdom traditions are dealing with sundered and broken lineages, experimentation, research and adoption of ancient knowledge is necessary. A ritual practitioner can add to their chant practice by finding numbers associated with the deities they work with. There are at least seven directions to explore in the search for auspicious numbers to match deities. To make it easier to read, these suggestions along with some background information are in their own numbered sections below.

1. Numbers of the celestial gods or numbers associated with each celestial god

One method to use is the celestial gods or numbers associated with the god. An example of the celestial gods would be the recurrence periods of the planets. These could be the lesser years or the greater years. The lesser years are Saturn 30, Jupiter 12, Mars 15, Venus 8, Mercury 20, Sun 19, Moon 25. The greater years are Saturn 265, Jupiter 427 years, Mars 284 years, Sun 1461 years, Venus 1151 years, Mercury 480 years, Moon 25 years. Another group of numbers associated with the planets are the “complete” years, adding up to 360. These are Sun 120, Moon 108(both combined for 228 calendric months of the 19 year luni-solar cycle), Jupiter 79, Mars 66, Venus 82, and Mercury 76.4 Another form is to use the numbers associated with each celestial god. One example of numbers associated with the celestial gods would be the planetary numbers from Heinrich Cornelius Agrippa’s Three Books of Life. Agrippa’s numbers are Saturn 3, Jupiter 4, Mars 5, Sun 6, Venus 7, Mercury 8, Moon 9.5

2. Arithmology

Arithmology is an ancient way of looking at number correspondences with the divine and earthly. It is a type of philosophy expounded in the Neo-Pythagorean works. One example of using it would be choosing a number of the decad, such as the number 5. 5 is associated with Aphrodite and Athena. by aligning a deity with a number of the decad, one can find an auspicious number. One would look to the writings of primary sources such as Arithmetic by Nicomachus of Gerasa or Theology of Arithmetic by Iamblichus. Secondary sources like Pythagoras: His Life and Teachings by Thomas Stanley would also be pertinent.  

3. Traditional Lore

Traditional lore can also be a source for finding auspicious numbers for a deity. This requires research into both the primary and secondary sources on a given god or goddess. One example is Hecate, who is often associated with the number three.

4. Isopsephy 

Isopsephy can be used to determine a number for the deity. In ancient Greek, numbers were written with the alphabet. As a result, various techniques of isopsephy appeared. Usually, a name is written with letters and each letter has a numerical value. Then, the numbers are added up. Thus, certain numbers were equated with gods and divine figures. Some examples are 888 for Jesus, 318 for Helios, 523 for Hestia, 461 for Demeter, and 510 for Nemesis. In order to use isopsephy, one might have to transliterate a name into ancient Greek, use the Roman alphabet equivalents of Greek, or into an English alphabet version of letter-number correspondences. It depends which gods and languages are being used and is entirely up to one’s discretion when using non-Greek names. A useful book for using this technique is Kieren Barry’s The Greek Qabalah.  

5. Holy numbers from a cultural or mathematical perspective

To find auspicious numbers for the divine or a god, one can look to mathematics. Examples would be prime numbers, squares, square roots, exponents, orders, indices, powers, factors, multiples. recurring numbers, and finite numbers. Numbers can be chosen and applied to a deity using divination or personal choice.

6. Numbers of things in the natural world

Finding special numbers by looking to the numbers of things in the natural world is another method that was often applied in ancient literature. Examples are 12 due to the 12 months in a solar year, 10 because humans have ten fingers,  365 because there are approximately 365 days in a given year, and 360 because there are 360 degrees in a circle. Numbers of a thing in the natural world can be applied to deities that rule over such things or just chosen because they are special numbers. 

7. Equating a deity with the celestial gods

The use of interpretatio graeca, or the attempt to understand other cultures and religions through the lens of ancient Greek culture, happened a lot in the ancient world. It helped to create a syncretic culture in the Hellenistic era and Roman Empire. Using the same technique with the celestial gods, one can identify Norse, Celtic, Mayan, Chinese, and many other gods and goddesses with the characteristics of the celestial gods. The use of certain online materials which may already equate the gods or doing the interpretation oneself would be a good way to take a deity and instantly give it the numbers of a celestial god. For example, the Scythian Ares was written about by Herodotus and identified as Ares and as such could be equated with Mars, the celestial god and would have the number 5. 

8. Number given by Unverified Personal Gnosis

Finally, one can come to special numbers for gods from dreams, divination, meditation, or messages. 

Conclusion

In conclusion, the original names of the gods and goddesses in ancient languages have great power and efficacy. Additionally, the number of chants are important and can have divine and sacred value. Because numbers are also divine forms, the use of numbers in rituals can be transcendent. The technique explored here mostly suggests an individual uses beads or other methods to chant the original names of the god or goddess in its original language. The auspicious numbers are found in various ways. This method can be a good addition to a ritual practice. 

 

 

 

Notes

  1. Iamblichus, “De Mysterii,” VII 4-5, trans. Clarke, Emma C., Dillon, John, M., Hershbell, Jackson, P., (Atlanta, Society of Biblical Literature, 2003,) 295- 297.

  2. Addey, Crystal, “Assuming the Mantle of the Gods: ‘Unknowable Names’ and Invocations in Late Antique Theurgic Ritual,” in “Sacred Words: Orality, Literacy, and Religion” ed. by Lardinois, A.P.M.H., Blok, J.H., van der Poel, M.G.M., (Leiden, Boston, Brill, 2011), 279-296.

  3. Sedley, David, “Plato’s Cratylus,” Stanford Encyclopedia of Philosophy, Winter 2020 edition, ed. Edward N. Zalta, Last accessed July 31, 2022.   <https://plato.stanford.edu/entries/plato-cratylus/>

  4. Rhetorius, “Astrological Compendium Containing His Explanation and Narration of the Whole Art of Astrology,” Chapters 49-51, trans. Holden, James Herschel, (American Federation of Astrologers, Tempe, Arizona, 2009,) 29-31.

  5. See Book 2, Chapter 22 for more numbers associated with the planets. Agrippa, Heinrich Cornelius, “Three Books of Life,” Book 2, Chapter 22. 

 

Bibliography

  1. Iamblichus, “De Mysterii,” VII 4-5, trans. Clarke, Emma C., Dillon, John, M., Hershbell, Jackson, P., Atlanta, Society of Biblical Literature, 2003.

  2. Addey, Crystal, “Assuming the Mantle of the Gods: ‘Unknowable Names’ and Invocations in Late Antique Theurgic Ritual,” in “Sacred Words: Orality, Literacy, and Religion” ed. by Lardinois, A.P.M.H., Blok, J.H., van der Poel, M.G.M., Leiden, Boston, Brill, 2011.

  3. Sedley, David, “Plato’s Cratylus,” Stanford Encyclopedia of Philosophy, Winter 2020 edition, ed. Edward N. Zalta, Last accessed July 31, 2022.   <https://plato.stanford.edu/entries/plato-cratylus/>

  4. Rhetorius, “Astrological Compendium Containing His Explanation and Narration of the Whole Art of Astrology,” Chapters 49-51, trans. Holden, James Herschel, American Federation of Astrologers, Tempe, Arizona, 2009.

  5. Agrippa, Heinrich Cornelius, “Three Books of Life,” Book 2, Chapter 22. 

 

Photo Credits

  1. Prayer beads in an Istanbul museum. Photo by Dosseman.
  2. A ritualist stands in front of an altar on a hill, around rising incense and smoke. Smoke rising before the sun god Harpocrates. Photo by Midjourney. Prompt: altar and incense smoke rising before Harpocrates the sun god. @david.k9