Hê Meizon Hoplou Teletê
Consecratio Instrumenti Major
Greater Tool Consecration

Apollonius Sophistes
© 1996

This is a moderately complex consecration ritual for use when the tool needs extensive purification or extraordinary empowerment. In general, it is adaptible, since several parts can be repeated to increase their effect.

I. Needed

II. Procedure

A. Preparation

B. Kathierosis

(The purpose of the Kathierosis is to purify the object for its magical purpose by immersing it in consecrated substances representing the elements.)

The best time for this is the New Moon.[4]

1. Open the temple in the usual way.

2. Light the altar, lamp, or candle.

3. Burn incense on olive twigs.[5]

Use frankincense, myrrh, Egyptian kuphi or pine resin.[6]
4. Purify the object.
Consecrate candle, incense, water (or oil) and salt (or herbs), if not already done.

Say, "I do these rites to purify this tool."[7]

5. By Fire
Pass the tool through or over the flames of the altar, lamp or candle, and say:
"The fiery blazes burn out all the dross.
In Zeus's name: be thou cleansed by Fire!"
6. By Air
Hold it in the incense smoke and say:[8]
"Olympian breezes blow away all taint.
In Hera's name: be thou cleansed by Air!"
7. By Water.
You may use Consecrated Water, especially Aqua Igne Inflammata (water into which has been thrust a burning brand from the altar), or you may use an oil or salve of myrrh, cinnamon, rose or lilies.[9] If immersion of the object is not appropriate, then use a laurel sprig to sprinkle the water or oil on it. Say:
"The Ocean's waters wash out every stain.
In Poseidon's name: be thou cleansed by water!"
8. By Earth.
You may wrap the object in linen with myrrh and bury it in sacred ground[10] or cover it with river mud,[11] or you may sprinkle it with Consecrated Salt or aromatic herbs,[12] or you may place the object under a previously empowered pentacle,[13] or under a dish containing the Water or Earth substances.[14] Say:
"The fertile soil of Earth renews all things.
In Demeter's name: be thou cleansed by Earth!"
9. Recite spell:[15]
Meditate on the object, its construction, its history (known or unknown), and the purpose for which you intend it; then say:
"Now thou art cleansed by every element
To serve my needs and answer my intent.
I consecrate thee by the names divine
Of all the Gods, and by this sacred sign."
10. Make the ΥΓΙΕΙΑ (Hugieia) Pentagram over the object.
Draw the pentagram with your finger, wand, athame etc. horizontally over the object. (If you use your hand, then close your fist and point the thumb and first finger.[16]) Start with the line from the left arm to the right arm of the pentagram. As you draw it, toward the end of each stroke sound one of the letters Υ, Γ, Ι, ΕΙ, Α:
huuuuu, gggggg, eeeeee, aaaaay, aaaaaah
The central I should be intoned at a higher pitch than the other letters.

(Hugieia is the Pythagorean name for the Pentagram and means soundness and well being. The letters represent the elements Water (Hudôr), Earth (Gaia), Spirit (Idea), Fire (Heilê) and Air (Aêr). This corresponds to the Golden Dawn pentagram for invoking water. See The Pythagorean Pentacle for more information.)

11. An important tool, or one that requires extensive purification, may be left immersed or buried for 7 days.[17]

C. Empsukhosis

(The purpose of the Empsukhosis is to "animate" or "ensoul" the tool.[18])
1. Astrological considerations
The best days for doing this are the 7, 9, 10, 12, 14, 16, 21, 24, 25 from the New Moon.[19] It is best when the Moon is in conjunction with a benevolent planet (Jupiter or Venus), and worst when it is conjunction with a malevolent one (Saturn, Mars).[20]
2. Preparation
If not a continuation of preceding ritual, light the altar, lamp or candle, and, if necessary, cast a circle.
3. Offerings[21]
4. At dawn, stand before the altar, facing east.[23]

5. Burn incense to attract the Gods.[24]

Do not use frankincense.[25] Good incenses are storax, myrrh, sage, bay, myrtle and cinnamon; they may be mixed with wine and honey.[26] Burn the incense on grapevine twigs.[27] If possible, use fragrances especially agreeable to the Gods you intend to invoke.[28]
6. Make offerings[29]
7. Remove the object from its immersion & anoint yourself with the Consecrated Water, Oil, etc.[30]

8. Pour a libation while invoking the Gods.

Mixed wine is offered to Olympian Gods, but Chthonic Gods are offered unmixed wine, milk, honey, rain water and/or olive oil.[31]


9. Invocatio
(In the Invocatio the God's names, epithets and functions are recited.[32] Any or all of Athena, Hephaistos and Hermes are appropriate for a tool consecration, but others could be invoked in addition or instead.)


"Hear me, (name the God)! - KLU=QI/ MOU. [33] (Kluthi mou!)
"Hear me, (name the Gods)! - KLU=TE/ MOU. (Klute mou!)
For Athena:

Pallas Athêna Atrutônê Glaukôpi Erusiptoli Obrimopatrê Parthene Ptoliporthe Areia Gorgôpi Ergane Hugieia Pronoia Alalkomenê Hephaistia Ageleia Polioukhe Despoina Philê!

(Pallas Athena Unwearied Bright-eyed City-protectress Daughter-of-a-mighty-father Maid Sacker-of-cities Arean Gorgon-faced Worker Health Providence Protectress Hephaistian Gatherer City-ward Beloved Lady!)

For Hephaistos:

Kurie Hêphaiste Lêmnie Amphiguêen Tekhnêen Periklute Aithaloen Pursophore Klutotekhnes!

(Lord Hephaistos Lemnian Doubly-lame Skillful Famous Sooty Fire-bearing Famous-for-art!)

For Hermes:

Kurie Hermê Argeiphonta Khrusorrhapi Euskope Pompaie Kullênie Diaktore Dolomêti Empolaie Agoraie Eriounie!

(Lord Hermes Argos-slayer With-gold-wand Watchful Guiding Cyllenean Messenger Wily Concerned-in-traffic Of-the-agora Luck-bringer!)

10. Argumentum
(In the Argumentum the God is encouraged to help by, for example, reciting past or future vows fulfilled by the supplicant, or cases in which the God has helped in similar ways. Relevant myths may be recalled. The preceding recitation of secret names or names/epithets in ancient pronunciation served to capture the God's attention and establish the magician's sincerity. The following is an example that may be elaborated and personalized as necessary.)[34]

Say, for example:

"I've said Your signs and symbols of Your names,
so You might hear me, for I pray to You.
If ever I've fulfilled my vows or burnt
for You sweet cakes and incense, hear me now,
and help again as You have always helped!"


(The Preces is the prayer proper, in which the petition is placed before the God.[35])
11. Invitation
Repeat ad libitum:
*)ELQE/ MOI (Elthe moi!) - Come to me!
*DEU=RO, *MA/KAR (Deuro, Makar!) - Hither, O Blessed One!

*XAI=RE, *QEA/ (Khaire, Thea!) - Hail, Goddess!
*XAI=RE, *QEO/S (Khaire, Theos!) - Hail, God!
*XAI=RETE, *QEOI/ (Khairete, Theoi!) - Hail, Gods!

*(/ILHQI (Hilêthi!) - Be Thou gracious! (often said with a libation)
*(/ILHTE (Hilête!) - Be Ye gracious! (often said with a libation)

12. Request[36]
While continuing to offer libations and burn incense, say:
"I've called on You, Great Gods, and through You on
the Elements, that You may give both might
divine and strength supreme to this my tool,
and make it powerful and potent now!
I pray to You, O mighty Gods, to make
this consecration perfect and complete!"
13. Empsukhosis 1: The Breath
"Now listen to these ancient words:


Hêphaiston d' ekeleuse perikluton hotti takhista
gaian hudei phurein, en d' anthrôpou themen audên
kai sthenos

'He bade Hephaistos, well-renowned, to wet the earth
with water speedily, to add both human voice
and strength' - Hesiod, W&D 60-2

And so I ask the God of Craft to please
inspire this inert stuff with life and strength!"

14. Empsukhosis 2: The Gates[37]
Hold the object up and say:
"Immortal Gods! Attend my prayers and grant
that I may fill with spirit this, my tool.
Athanatoi! Deuro Makaroi! - Immortals! Hither, Blessed Ones!

The Gates of Earth are opened!
The Gates of Sea are opened!
The Gates of Sky are opened!
The Gates of Sun and Moon
and all the Stars are opened!

My spirit has been heard by all the Gods,
So give now spirit to this mystery,
which I have made, O Gods whom I have named,
O gracious Gods on whom I've called.
Give breath to this, the mystery I've made!"

15. Empsukhosis 3: The Heptagram[38]
"I now inspire the breath of life in thee
By singing loud the Holy Heptagram:
(ah - ehh - aaay - eeee - awwwww - uuuuuu - oooooooh)
The letters are sung in the Dorian mode (that is, D, E, F, G, A, B, C).
"Just as the Gods have breathed life into me,
So I have turned the wheels of life in thee!"
16. Empowerment of Wand
Take up your wand or other directive instrument and say:
"In ancient times, O God of Craft, You gave
Your wands to mortals - even Agamemnon then


estê skêptron ekhôn, to men Hêphaistos kame teukhôn.

'stood with the wand in his hand, that Hephaistos cunningly had crafted.' - Iliad II.101[39]

Empower now this wand to serve my need
and charge this tool to execute my will!"

17. Charge
Point the wand at the object to be consecrated and command:
"I charge thee by the powers of the Gods,
by Sun and Moon and Stars,
by Fire, Water, Earth and Air,
to serve the Gods through me.
I consecrate thee by the names:
By every holy name!
Fiat! (or Esto! or It is done!)"
These spells may be repeated seven times for greater efficaciousness.[40]
18. Apolusis
Pour a final libation and say:
"I thank Thee, Lord, for Thy most gracious aid,
for Power placed in this, the Tool I've made.
Accept my thanks and please be kind to me,
for I will love and always honor Thee."
19. For an especially important consecration, you may repeat the libation, censing, and prayer three times per day, in the third, sixth, and ninth hours, for 14 days, beginning with the third quarter of the Moon. This is best done when the Moon is rising in one of the signs Taurus, Virgo, Scorpio, Aquarius, or Pisces.[41]

20. Close the temple in the usual way when the operation is complete.


Other Gods may be invoked, as appropriate for the tool. Besides Hermes, Athena, and Hephaistos, other good choices are Selene, Hecate, Apollo, Asclepius, Agathos Daimon, and the Demiurge (called "a supreme consecrator" by Proclus).[42]

With the exception of the Pythagorean Pentagram, this ritual is based on models in the Greek Magical Papyri; specifically, the papyrus numbers and starting lines for the principal models are: PGM IV.475, 1716, 2145, V.213, VII.628, XII.14, 201, 270 (Betz, 1992). For the general background and structure of consecration rituals see Bonner (14-7), Hull (Ch. III), and Wallis (Ch. IX).


  1. Betz, Hans Dieter (1992) The Greek Magical Papyri in Translation, Including the Demotic Spells, 2nd ed. Chicago: Univ. of Chicago Press, 1992.
  2. Bonner, Campbell (1950) Studies in Magical Amulets, Chiefly Graeco- Egyptian. Ann Arbor: University of Michigan Press, 1950.
  3. Godwin, Joscelyn (1991) The Mystery of the Seven Vowels, in Theory and Practice. Grand Rapids: Phanes Press, 1991.
  4. Graf, Fritz (1991) Prayer in Magic and Religious Ritual. In Magica Hiera: Ancient Greek Magic and Religion, ed. by Christopher A. Faraone & Dirk Obbink. New York & Oxford: Oxford University Press, 1991.
  5. Hull, John M. (1974) Hellenistic Magic and the Synoptic Tradition, Studies in Biblical Theology, 2nd ser., #28. Naperville: Alec R. Allenson, 1974.
  6. Pinch, Geraldine (1994) Magic in Ancient Egypt. Austin: University of Texas Press, 1994.
  7. Wallis, Wilson D. (1939) Religion in Primitive Society. New York: F. S. Crofts & Co., 1939.

End Notes

1 Hull, 14; Pinch, 77.
2 PGM IV.26. See Pinch, 76.
3 PGM IV.52.
4 PGM IV.475.
5 PGM IV.26, V.213.
6 PGM V.213.
7 Wallis, 105, 116.
8 Cf. PGM VII.628, XII.201.
9 PGM IV.475, V.213, VII.628.
10 Cf. PGM III.1, IV.475, 2145.
11 PGM VII.429.
12 PGM VII.429. See also Wallis, 105, 107 for use of earth for purification.
13 PGM IV.2145.
14 Cf. PGM III.410.
15 Cf. PGM IV.475, 2145. See Wallis (96) on purification by sympathetic substances.
16 A gesture of protection (Pinch, 83).
17 PGM V.213.
18 Bonner, 15-7
19 PGM V.213.
20 PGM XIII.734.
21 PGM IV.2145, XII.14.
22 PGM XII.14. In Egypt, red is the color of chaos and evil (Pinch, 81). In the Greek tradition it does not have such negative connotations, and is often associated with divinity.
23 PGM V.213, XII.270, XIII.734. "Dawn was the most favourable time for magical operations because it was the time of cosmic renewal" (Pinch 76).
24 Pinch, 82.
25 PGM XII.270.
26 Graf, 191.
27 PGM V.213.
28 Hull, 44.
29 PGM XII.201. See Graf (195, 212n59) on Olympian vs. Chthonic offerings.
30 PGM V.213.
31 PGM IV.2145, XII.201, XIII.734. See Graf (195-6) for the Olympian vs. Chthonic libation.
32 Graf, 189; Hull, 42-4.
33 For more accurate pronunciation, ancient Greek words are transcribed in Beta codes. It is fairly obvious, except Q=θ, C=ξ, F=φ, X=χ, Y=ψ, W=ω. Acute, grave, and circumflex accents are "/\=". Smooth and rough breathing are ")(". The "*" sign precedes a capital letter. Accents and breathing follow small letters but precede capital letters. See A Brief Guide to Ancient Greek Pronunciation. Greek is also shown in a less precise Roman phonetic transcription.
34 Graf, 189, 191-2; Hull, 42-4.
35 Graf, 189.
36 PGM XII.270.
37 Cf. PGM XII.270 (325-334).
38 Cf. PGM II.201, XIII.1 (206-7). See also Bonner (12, 186) and Godwin (Chs. 1, 2).
39 The verses of Homer have magical potency; see, for examples, PGM IV.467, 469, 471, 474, 475, 2145.
40 Wallis, 169.
41 PGM XII.270.
42 Hull, 36. Bonner (15-6) quotes Proclus.

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