New Magicks for a New Age

Volume 2: The Magickal Sky – Part6: The Fixed Stars – Chapter

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NEW MAGICKS FOR A NEW AGE

Volume II: The Magickal Sky

Part 6: Major Fixed Stars and the Constellations

Chapter

Chapter 4: Individual Fixed Stars

(The celestial longitude of each of the Stars in the following list is as of January 1, 2001 e.v. The Stars
precess Eastward through the heavens at the rate of 50” [5/6 of a minute or 5/360°] of arc per year, so for
any given year, that amount times the number of years before or after the standard of January 1, 2001
under consideration should be added or subtracted from these positions to give the positions of those
Stars on the date in question.)

33: Sirius (α Canis Majoris)

Magnitude: 1
Longitude: 14° 7’
Right Ascension: 101° 17’ 50”
Declination: 16° 29’ 51”

Notes: A binary Star, brilliant white-and-yellow, in the mouth of the Greater Dog.* From Seirios,
“sparkling” or “scorching,” or possibly from the name of the Egyptian God Osiris. The Egyptians also
called the Star “Djehuti” and “Sothis.” It formed the basis of the Sothic period of Egyptian. chronology.
The Chinese called it T’seen Lang, the Heavenly Wolf; they believed that when it was unusually bright
it prophesied attacks by thieves.**

*This Constellation, the Greater Dog, like its companion, the Lesser Dog, was originally named after the
Dog-Headed Baboon, which was sacred to the Egyptians, and was one of the avatars of the God
Thoth (Djehuti). In the West, the origins of the name of the Constellation were forgotten, and the
name itself became shortened from “Dog-Headed Baboon” to “Dog.”

**Hermes, Whose Egyptian avatar is Djehuti/Thoth, is, among other things, Lord of Thieves. His Far
Eastern avatar is Hanuman, the Wise Monkey – Who is also a thief. Is it possible that the Heavenly
Wolf of the Chinese is actually the Dog-Headed Baboon of the Egyptians, as transformed by the
cultural alchemy of passage from Egypt to China over the centuries?

Plutarch called it Προóπτηζ, the Leader, which agrees with its nature and is an almost exact
translation of its Euphratean, Persian, Phoenician, and Vedic titles. But its names in early Greek
astronomy and poetry were Κυων, Κυων σειριοζ, Κυων αστηρ, Σειριοζ αστηρ, Σειριοζ αοτρον, or
simply το αοτρον, were its names in early Greek astronomy and poetry. Προκυων, better known in
connection with the Lesser Dog and its primary Star, was also applied to Sirius by Galen as preceding the
other Stars in the Constellation.
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In The Iliad, Homer refers to it as ’Οπωρινοζ, the Star of Autumn,* but he actually intended the latter
half of Summer, from the last days of July through the early part of September. Lord Derby translated
this passage as:

A fiery light
There flash’d, like autumn’s star, that brightest shines
When newly risen from his ocean bath; . . .

Later on in the poem, Homer compares Achilles, viewed by Priam, to

th’ autumnal star, whose brilliant ray

Shines eminent amid the depth of night,
Whom men the dog-star of Orion call.

*The Greeks had no word equivalent to our “autumn” until the 5 th Century B.C., when it appeared in
writings ascribed to Hippocrates.

The Roman farmers sacrificed a fawn-colored dog to it at their three festivals in May celebrating the
approach of the Sun to Sirius. These ceremonies, instituted in 238 BC, included the Robigalia, the
purpose of which was the invocation of the Goddess Robigo, to petition Her aid in averting rust and
mildew from their crops; and the Floralia and Vinalia, to ensure the maturity of their blooming flowers,
fruits, and grapes.
Among the Latins this Star naturally shared the titles of the Constellation, and may in fact have been
the origin of the latter. Occasionally it was even called Canicula, the Little Dog. Indeed, as late as 1420
the Palladium of Husbandry urged that certain farm-work be done “Er the caniculere, the hounde
ascende”; and more than a century later, Eden, in his Historie of the Vyage to Moscovie and Cathay,
wrote: “Serius is otherwise cauled Canicula, this is the dogge, of whom the canicular dayes have theyr
name.”
Ovid and Virgil may have been referring to Sirius in their Latrator Anubis. This was a
representation of a jackal- or dog-headed Egyptian God, guardian of the visible horizon and of the
Solstices, and transferred to Rome as a Goddess of the chase. But it isn’t certain whether they had in
mind either the Star Sirius or the Constellation the Greater Dog.
The Arabic name for this Star, Al Shira or Al Sira, extended as al Abur al Yamaniyyah, resembles the
Egyptian, Persian, Phoenician, Greek and Roman equivalents. Ideter thought that it may have had a
common origin with them from some one original, ancient source, possibly the Sanskrit Surya, “the
Shining One,” i.e., the Sun. The Abur (“Passage”) refers to the myth of Canopus’ flight to the South; the
adjective refers to the same or else possibly the Southerly position of the Star towards Yemen (as
opposed to that of Al Ghumaisa’ in the Lesser Dog, seen towards Syria in the North). From these
geographical names originated the Arabic adjectives Yamaniyyah and Shamaliyyah, Southern and
Northern (although the former literally signifies “on the right-hand side,” that is, to an observer facing
Eastwards toward Mecca). In modern Arabic the name for the Star is Suhail, the general designation for
“bright Stars.”
The Native Australians call it “The Eagle,” and regard it as a Constellation by itself. The Hervey
Islanders called it Mere, and associated it in their folklore with Aldebaran and the Pleiades.
In Sanskrit, both Star and Constellation are called the Deer-Slayer and the Hunter. The Vedas also
refer to it as Tishiya or Tishiga, Tistrija, Tishtrya, the Tistar, or Chieftain’s, Star. Persian names for it are
similar, e.g., Sira.
The risings and settings of this Star were regularly recorded in Chaldea about 300 BC. Babylonian
astronomers couldn’t have known certain astronomical periods – which, as a matter of fact, they did
know – if they hadn’t observed Sirius from the island of Zylos in the Persian Gulf on Thursday, April
29th, 11,542 BC!
It is the only Star known to us with absolute certainty in the records of the ancient Egyptians. Its
hieroglyph, a dog, frequently appears on the monuments and temple walls throughout the Nile country.
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Its worship, probably chiefly in the North, didn’t begin until about 3285 BC, when its heliacal rising at
the Summer Solstice marked Egypt’s New Year and the beginning of the annual flooding of the Nile.* At
that date, Sirius had replaced Gamma Draconis in that capacity, especially at Thebes, notably in the
temple of Queen Hatshepsut (known today as Al Der al Bahari, the Arabic translation of the modern
Copts’ Convent of the North). Under the title of Isis Hathor, it was represented at that temple in the form
of a cow with disc and horns appearing from behind the Western hills. With the same title, labeled “Her
Majesty of Denderah”, it is also seen in the small templed of Isis that was erected in 700 BC, which was
oriented toward it, as well as on the walls of the Memnonium, the Ramesseum, of Al Kurneh at Themes,
probably erected at about the same time that the worship of Sirius began.

*Precession has, however, now carried this rising to the 10th of August – ironically, the beginning of what
we now call the “Dog Days.”

Great prominence is given to it on the square zodiac of Denderah, where it is figured as a cow
recumbent in a boat with head surmounted by a Star; and again, immediately following, as the Goddess
Sothis, accompanied by the Goddess Anget, with two urns from which water is flowing, symbolizing the
flooding of the Nile that then occurred at the heliacal rising of the Star at the Solstice. In the earlier
temple service of Denderah it was Isis Sothis (Isis Sati or Satit at Philae); and for a long time in Egypt’s
religious history it was considered to be the resting-place of the soul of Isis, and therefore a fortunate
Star.* Later it was called “Osiris,” after the brother and husband of Isis.** Thus its names noticeably
changed through the history of ancient Egypt.

*It should be noted, however, that the word “Isis” was frequently applied to mean anything luminous to
the East. Heralding Sunrise.

**This was also applied to any celestial body that became invisible because it had set.

As Thoth, the most prominent stellar object in the religion of Egypt – its heliacal rising was in the
month of Thoth – it was in some way associated with the sacred ibis, which was also a symbol of both
Isis and Thoth. This is clear from the fact that the bird and the Star appear together on Nile monuments,
temple walls, and zodiacs.
Sirius was also worshipped as Sihor, the Nile Star, and even more commonly as Sothi and Sothis,
“the Brightly Shining One, the Fair Star of the Waters,” its popular Graeco-Egyptian name. But in the
vernacular it was called Sept, Sepet, Sopet, and Sopdit; Sed* and Sot – the ΣηΘof Vettius Valens.

*According to Mueller, this “Sed” or “Shed” of the hieroglyphic inscriptions appeared in Hebrew as “El
Shaddar.”

The Canicular, Sothic, or Sothiac Period of Egyptian history was founded upon this Star and its
worship. The Egyptians always attributed to it the floods that began at the Summer Solstice, to which
Egypt’s great wealth was due. The popular name of the figure formed by the Stars Procyon and
Betelgeuze, Naos and Phaet, the Egyptian X, with Sirius at the vertices of the two triangles and the centre
of the letter, may derive from this.
The Phoenicians knew the Star as Hannabeah, “the Barker.”
In China, it was known as T’seen Lang, the Heavenly Wolf.
The culmination of this Star at midnight was celebrated in the temple of Ceres at Eleusis, probably at
the initiation of the Eleusinian mysteries. The Ceans of the Cyclades predicted whether the coming year
would be healthy or otherwise from its appearance at its heliacal rising. In Arabia it was an object of
veneration, especially by the tribe of Kais and probably that of Kodha’a.*
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*Although Muhammad expressly forbade worship of this Star. Even so, he himself gave much honor to
some Star, which may have been Sirius.

In early astrology and poetry, there are numerous references to evil influences attributed to Sirius.
According to Homer,

The brightest be, but sign to mortal man

Of evil augury.

According to the Aenid,

The dogstar, that burning constellation, when he brings drought and diseases on
sickly mortals, rises and saddens the sky with inauspicious light.

Virgil says of it:

Swift Sirius, scorching thirsty India,

Was hot in heaven.

Hesiod advised his country neighbors,

When Sirius parches head and knees, and the body is dried up by reason of heat,
then sit in the shade and drink

advice still followed today, though its association with Sirius has been largely forgotten. In his
Epidemics and Aphorisms, Hippocrates made much of this Star’s power over the weather and consequent
effects on health, both individual and collective. Manilius wrote of Sirius:

from his nature flow

The most afflicting powers that rule below.

But all such references to malefic aspects of Sirius may have come about at least in part from its evil
reputation in the East.
In 400 BC, through the precession of the Equinoxes, the heliacal rising of Sirius corresponded with
the Sun’s entrance into the Constellation Leo, marking the hottest time of the year. This observation,
originally made by the ancient Egyptians, was taken on trust by the Romans, who weren’t particularly
keen on observation. Thus without consideration as to its appropriateness for their era and country, they
called this period the Dog Days, and associated the Dog Star (Sirius) and Leo with the heat of
Midsummer. The Dog Days were commonly considered to begin on the 3 rd of July and end on the 11th of
August, the season of sickness and disease in Italy, which were attributed to the influence of Sirius. The
Greeks, however, assigned some fifty days to the influence of the Star. Even then, however, some took a
more accurate view of the matter. Geminos, the astronomer, wrote:

It is generally believed that Sirius produces the heat of the dog days; but this is in
error, for the star merely marks a season of the year when the sun’s heat is the greatest.

Even so, the idea continued to prevail. Even the sensible Dante referred to it with his “great scourge of
canicular days.” Milton, in Lycidas, designated it as “the swart star.” And the idea still holds with many
today.
Pliny took a kinder view of Sirius. In Chapter 12 of Book Eleven of his Natural History, he says,
concerning the origin of honey:

This comes from the air at the rising of certain starres, and especially at the rising
of Sirius, and not before the rising of Vergiliae (which are the seven stars called
Pleiades) in the spring of the day.
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(Though he seems to be in doubt whether “this be the swette of heaven, or as it were a certain spittle of
the stars.”) This idea first crops up in Aristotle’s History of Animals. In more modern times, astrologers
ascribed wealth and renown to those born under this Star and its companion Stars.
When in opposition to the Sun (i.e., when the Sun entered the Constellation Aquarius, the Sign of
Midwinter about 2000 years ago), Sirius was believed to produce the cold of Winter.
Throughout history Sirius has been the brightest Star in the heavens. Pliny thought it worthy of a
place by itself among the Constellations. It was even seen in broad daylight with the naked eye by Bond
at Cambridge, Massachusetts, and by others at midday with very little in the way of optical aids.
However, its color is believed by a number of authorities to have changed from red in ancient times to its
present brilliant white.
Aratos’ term ποικιλοζ for the Constellation the Greater Dog is equally appropriate now to Sirius, in
the sense of “many-colored” or “changeful.” Tennyson, who is scientifically accurate as well as
poetically gifted in his astronomical allusions, says in the Princess:

the fiery Sirius alters hue

And bickers into red and emerald

this, of course, being due in great part to its marked scintillation. Arago gave Barakish as an Arabic
designation for the Star, meaning “Of a Thousand “; he asserted that as many as thirty changes of color
in a second had been observed in it.

The Astronomy of Sirius

Notwithstanding its brilliance, Sirius is by no means the nearest Star to our system, although it is
among the nearest, only two or three other Stars being closer to us. It lies about 8.3 light-years away
from us, about twice the distance of Alpha Centauri (the Star nearest to us). For us in America, it is a
splendid Winter Star, whose rising heralds the approach of Christmas. During Thanksgiving week, it
rises at about 9 p.m., but by Christmas Eve it comes up over the Eastern horizon by about 7:00 p.m., and
on New Year’s Eve it dominates the Southern sky, reaching culmination at midnight and the beginning of
the new year.
Sirius is 9 times more brilliant than a standard first magnitude Star, with a magnitude of about -1.5.
According to T. W. Webb, Sirius has been observed at noon with an aperture of ½”, and Hevelius and
Bond both saw it by day. In any good telescope, Sirius is a dazzling object; the Herschels reported that
the approach of Sirius to the field of their reflectors was heralded by a glow resembling a coming dawn,
and its actual entrance was almost intolerable to the eye. In color Sirius is a brilliant white with a
definite tinge of blue, but during its rapid scintillation it often seems to flicker with all the colors of the
rainbow, a purely atmospheric phenomenon most noticeable when Sirius is at a low altitude.
Sirius is an A1-type main sequence Star about 23 times brighter than the Sun, with 1.8 times Sol’s
diameter and 2.35 times His mass. The surface temperature of this Star is about 10,000°K, and the
temperature of its core may be over 20 million degrees. It has a yearly proper motion of 1.324” in PA
204°; in the last 2000 years it has therefore changed its position by 44’, or about 1½ times the apparent
width of the Moon. This motion was first detected by Halley in 1718, who found that the positions of
Sirius, Arcturus, and Aldebaran were clearly different from those given in the catalogues of Ptolemy and
other ancient records, the first recorded instance of the discovery of proper motion. The radial velocity
of the Star is 4½ miles per second on approach toward us. Its midnight culmination in the Northern
hemisphere, or date of opposition, is currently January 1.
Sirius is the 5th nearest Star to us, 8.7 light-years away. Among the naked-eye Stars it is the nearest
of all, with the exception of Alpha Centauri.
Sirius is a member of a moving group of Stars often called the Ursa Major Stream, whose members
are scattered all over the sky. This widely-dispersed stream shows very nearly the same space motion as
the Ursa Major cluster, but it is not definitely know if the association is real. Among the prominent
members of this stream of Stars are Alpha Ophiuchi, Beta Aurigae, Delta Leonis, and Alpha Corona
Borealis. Oddly, a similar “stream” may be associated with the Hyades Cluster in Taurus, one of the
hypothetical members of which is the 1st magnitude Star Capella.
In ancient times Sirius was apparently a red giant. Ancient writers refer to Sirius as “ruddy,”
“reddish,” “blazing as fire,” etc., and it is clear from the historical and archaeological record that as late
as 2,000 years ago, Sirius was bright red in color, comparable to Arcturus, Aldebaran, and other red
giants in hue and brightness.
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Recently it has been determined that Sirius has one and possibly two companion Stars. Sirius B, now
a white dwarf, seems from observations to be one of the hottest and therefore newest of all degenerate
Stars. Various observations strongly suggest that Sirius B might possibly have been in the red giant stage
as recently as 2,000 years ago. If so, its transformation from a red-giant stage to that of a degenerate
white dwarf happened with egregious rapidity, not impossible but certainly very strange. Sirius B
currently has a mass about that of our Sun, and in its red giant stage it wouldn’t have been a supergiant
like Antares or Betelgeuse. Even so, it might have been bright enough to make it the equal of Sirius A
and give its own color to that of the whole system. Robert Burnham, Jr.,* however, suggests that the
color-sensitivity or color balance of the average human eye has changed or evolved somewhat in the last
few thousand years, and that the ancient peoples didn’t see colors quite the same as we do today, a
hypothesis which seems unlikely due to the general functions of the cones of the eye and processing sites
in the brain for color vision in all mammalian species, including our own.

* Robert Burnham, Jr., Burnham’s Celestial Handbook: An Observer’s Guide to the Universe Beyond
the Solar System, revised and enlarged edition, Volume I: Andromeda Through Cetus (New York:
Dover Publications, Inc., 1978), p. 393.

In The Sirius Mystery (1975), Robert Temple claims that the existence of the white dwarf companion
to Sirius was known to the members of the Dogon tribe of Mali in Africa, a people whose religion and
culture involve unusually sophisticated concepts concerning the Stars and Planets. According to the two
French anthropologists M. Griaule and G. Dieterlen of the Societe des Africanistes in Paris, the Dogon
have a long tradition concerning an invisible companion of Sirius which has an orbital period of 50 years
and is made up of sagala (“strong”), a material vastly heavier and denser than anything known on Earth,
“so heavy that all earthly beings combined cannot lift it.” According to Temple, the Dogon also have a
heliocentric theory of Earth’s motion, are familiar with Jupiter’s four largest Moons, and know that
Saturn is surrounded by a ring which “is different from the ring sometimes seen around the Moon.”
Temple suggests that the Dogon beliefs about Sirius may have been inherited from ancestors coming
from ancient Egypt; but as he himself admits, this wouldn’t explain their scientific knowledge of the
nature of the Star’s faint companion, which can’t be seen at all with the naked eye nor even with low-
power telescopes. There is a great deal of controversy today over just how the Dogon got their
knowledge about Sirius B, ranging from a theory that they have been visited at some time in the
relatively recent past by Westerners who were knowledgeable about modern Western telescopic
astronomy to the idea that at some time in the past, they had contact with extraterrestrials. To date, the
arguments still have not been resolved – a good thing, too, as debate over this issue provides marvelous
bull-session fodder to make otherwise lethally dull evenings lively and exciting.
There may also be another companion of Sirius, Sirius C. Observations are not yet conclusive, but
strongly suggest that if this companion exists, it may be a black hole.

Influence: According to Ptolemy this Star combines the natures of Jupiter and Mars. Alvidas
believes its nature is that of Luna combined with Jupiter and Mars. It gives honor, renown, wealth, ardor,
faithfulness, devotion, passion, and resentment. It makes its natives custodians, curators, and guardians
(like Djehuti, Whose Star it is). It also gives danger of dog bites (see entry for Procyon).
If culminating: High office in the government, with great profit, wealth, status, and reputation.
With Sun: Success in business; an occupation connected with metals or otherwise potentially
connected with the military; domestic harmony. If rising or culminating, political preferment.
With Moon: Success in business; influential friends of the opposite sex; favorable for the father;
good health; beneficial changes in home or business. If at the same time a Malefic (Mars, Saturn,
Uranus, or Neptune) is conjunct the Star Scheat, this placement brings death by fiery cutting weapons or
from beasts. If Saturn is conjunct the Moon and Sirius, death comes from wild beasts or soldiers.
With Mercury: Great business success; help through influential friends; a tendency to worry
unnecessarily; a connection with a religious institution; a physical defect that is the result of an
accident.
With Venus: Ease, comfort and luxury; an extravagant nature; gain through inheritance.
With Mars: Courageous, generous; military preferment; a career involved with metals.
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With Jupiter: Business success; journeys and travel; help from relatives; ecclesiastical preferment.
With Saturn: Stead, reserved, diplomatic, just, persevering; high position gained through friends;
favorable for the home; gifts and legacies; domestic harmony.
With Uranus: Gain and prominence in Uranian matters; help from influential friends; gain through
harmonious marriage, especially if male; sudden death.
With Neptune: Highly intuitive; occult interests; religious nature; adept at organizing; success in
mercantile pursuits, banks, or corporations; many influential friends; favorable for gain and domestic
matters; a natural death.

Magickal Seal of Sirius

Magickal influence:
Rules: Beryl, savine, mugwort, dragonwort, and the tongue of a snake.
Image: A hound or a little virgin. It gives honor, the goodwill and favor of men and the Spirits
of the Air (Sylphs, Faeries, Elves, etc.), and the power to pacify nobles and other powerful
persons

Chapter
Section 1: General Discussion

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Section 2: The Astromythology and Psychospiritual Aspects of Sirius

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Section 3: Correspondences

Gods:

Egyptian:
Greek:
Sumerian:
Babylonian:
Roman:
Hindu:
Szekeli (Romany Gypsy):
Chinese:
Japanese:
Judaism:
Christianity:
Islam:
Scandinavian:
Russian:
Hungarian:
The French Enlightenment:
Africa:
Southeast Asia:
Celtic:
Polynesian:
Native Australian:
Eskimo:
Central American:
American Indian:
American folklore:
Science-fiction:
The Land of Oz:
Voudon:
SubGenius:
Discordianism:
H. P. Lovecraft:
Stephen King:
LaVeyan Satanism:

God-Name in Hebrew:

World Religions:

Archangel:

Angelic Choir:

Angel:

Angels given by Barrett, et al.:

Olympic Planetary Spirit:

Intelligence:

Spirit:

Spirits given by Bardon, Barrett, et al.:

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Name of Planet in Hebrew:

Commandment from Exodus:

Ten Plagues of Egypt:

Verses from Creation Story in Genesis:

Cantos from the Inferno of Dante Alighieri :

Cantos from the Purgatorio of Dante Alighieri :

Cantos from the Paradiso of Dante Alighieri _:

Orders of Qlippoth:

Qlipphotic Spirit (from Kenneth Grant):

Article of Bill of Rights:

General astrological classification:

General Qaballistic classification:

The general attributions of the Tarot:

Titles of Tarot Trump:

Correct Design of Tarot Trump:

Titles and Attributes of Court Cards:

Titles and Attributes of Numbered Cards:

Alchemical and Pythagorean Associations:

Attributions from the I Ching and Taoist Cosmology:

Attributions from Ninpo (Way of the Ninja, Way of Wisdom) and Shinto (Way of the Kami or Gods):

Other Magickal Correspondences, according to Barrett, et. al:

Day of the week ruled by [ ]:

Geocentric:
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Heliocentric:

Hours of the day ruled by [ ]:

Geocentric:

Heliocentric:

Astrological month:

Season:

Grade of the Temple:

Colors:

Patterns:

Forms, shapes, lineal figures, geomantic figures, figures related to pure number, and numerological
associations:

Magick Square:

A m x m Magick Square (for numerical value of letter)

A n x n Magick Square (for Key value)
The Mystic Rose of 22 Petals (Regardie)
The Mystic Rose of 116 Petals (extension of Mystic Rose of 22 Petals)

Stones, gems, and metals:

Herbs and Trees:

Animals and Other Organisms:

Ecological domain or process:

Legendary orders of being:

Foods, drugs, flavors, and perfumes:

Clothing, Magickal Weapons, and other objects, phenomena, and processes:

Anatomy and physiology:

Psychology:
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Diseases, dysfunctions, and pathologies:

Occupations and ecological niches:

Places, nations, and peoples:

Planetary Age of Man:

Matters of the horoscope:

Music:

Poetry:

Books and other literary productions:

Graphic arts:

Sculpture:

Film:

Performance Art:

Plays:

Architecture:

Saints and exemplars:

American emblems, sigils, symbols, myth, folklore, and urban legend: