Some Thoughts About Anapheneton

[Omnis Validus]

Just wanted to share some of my notes researching this name and my thoughts, I'd love for others to share theirs as well. I can't say I've truly reached the answer, but I've come up with some ideas. I think studying everything regarding this name is useful, no matter how strong or weak the link might be.

Links to Anaphiel for example, while not necessarily what the authors meant to reference by this name, can tie interestingly into the puzzle. Anaphiel, the "branch of god" may in some way be tied to the reference of the staff used to draw the triangle and the circle (the staff/stick/branch of the heart), as is mentioned in one of the oldest texts De praestigiis daemonum/Pseudomonarchia Daemonum. As Tetragrammaton is meant to reference YHVH, perhaps Anaphaxeton(sp) is a name meant to reference Anaphiel, the angel who raised Enoch to heaven so he could become Metatron, the lesser YHVH, Shaddai, king of the angels, etc. This angel is also the one chosen by god to punish Metatron with 60 fiery lashes. Explanations for this being that Metatron was seen to be sitting in the presence of god, so to prove that he was an angel and not like god, he had to be punished. 60 being the base number to Babylonians, so it could be taken to mean "many," like the way we use the terms "hundreds" and "thousands."

The Zohar also describes Metatron as embodying the Rod/Staff of Moses, maybe it's possible to link Anaphiel to the Rod/Staff of Aaron like you can with Anapheneton. "Liber Juratus Honorii, Peterson copy, section C(100)-"Here followeth the names of the Living God: ...(several names of God)...+ Anephenethon (Anepheneton) + who madest Aaron's rod to bud and florish and to bring forth fruit...""

These connections give a lot to think about, in particular for the use of Anaphaxeton in NAP, which many of us are very familiar with. Lots to study and meditate on.

I see that as one possible connection, but find the common view that it's a composite Greek word more likely. φανερόω (Phaneroo) is a word in Ancient Greek meaning "to make known, manifest, reveal" and it is used in the New Testament 49 times. I have a strong feeling that this composite word derives it's origins from this root, φαίνω (phaínō) - to cause to appear, bring to light; to show, uncover, reveal. From Proto-Hellenic "*pʰáňňō - appear," from Proto-Indo-European "*bʰeh₂ - to shine, glow, light."

From this same root we have ἀναφαίνω (anafaíno) - to make appear, to shine, to establish, to make known, to manifest. And the word αναφανδόν • (anafandón) - out of the blue, in front of everyone, overtly, in plain view visibly, openly, manifestly, obviously, clearly.

And from there I came up with the composites "ἀναφαίνωδόν (anafaínodón) - that which permits appearance, manifestation" and "ἀναφαίνωτόν (anafaínoton) consisting of appearance/manifestation."

This could be a stretch just like all the other explanations, but to me it looks like the name is a formula meant to charge the spirit to visible appearance. At least in part. That's why it's on the triangle, that's why it's on the ring, it's a word that symbolizes the command for a spirit to appear, to manifest, to reveal itself.

Although I got here in my own way, I essentially reached a similar conclusion as Gilbert The Occultist in his 2010 blog post, about the name meaning something along the lines of "Anaphaxeton = through/by the light Anapheneton = through/by the manifestation." But I would go one step further to say that this was included in the way it was in the Lemegeton, on the triangle and on the ring, as a direct charge to the spirit being summoned compelling it to manifest clearly in every sense, to visible appearance, with a clear and intelligible voice free from ambiguity and guile etc. Through the power of this word, the spirit can not hide itself nor can it hide the truth. It's clearly a piece of the formula compelling manifestation and obedience alongside the other names.

Maybe it's that as well as an angel's name disguised, a name or title of god, or any number of things. All of the things everyone has speculated over the years, and more. Who knows. It certainly has the power to be all those things and more. I'm not too experienced working traditionally or by the book, so I don't have it on a triangle or a ring. But I have said it a whole lot.

I wanted to come back to the topic of deciphering some of these things as best I could before I experiment more "by the book," which is something I would like to try to do soon. I've had a lion skin for almost a decade now and haven't made it into a belt yet, because I never saw the need to. But I'm sure that'll be worth experimenting with too, and worth documenting here, alongside some other projects. I struggled to work without space and tools out of necessity when I first started, and that sorta stuck with me as I grew into what I think is a strong practice. But I want to start having fun building some stuff. Reconstructing old systems and tools, making new ones, and hopefully inspiring someone along the way. That's the real magic that this forum always had for me.


These are some of the notes I had about this, and some links to a couple references and threads here that are related:


SLOANE 2731 (January 18, 1687)
Triangle:
Anephezaton
Ring:
ANEPHENETON

SLOANE 3648 (1655+)
Triangle:
Anephezaton
Ring:
AMEPHEZETON

SLOANE 3825 (1657)
Triangle:
Anephexeton
Ring:
ANEPHENETON

Harley 6483 Dr Rudds Salomons Spirits (1655/56)
&
NLW MS 11117B John Harries Book of incantations (1814-1831)
No triangle described, but is still mentioned in the spirit descriptions e.g. Furfur. John Harries copy of Goetia contains only the spirit catalog, but looks to be copied from a unique source MSS because it lists 53 demons total, but goes on to describe them as the 52 demons of Solomon's brazen vessel.

Pseudomonarchia Daemonum (1577)
Describes the drawing of a triangle outside of the circle in the south-east using a staff, and if the place is unsuitable for drawing a triangle then a vessel of wine should be placed instead. Either will make the spirit, in this case Bileth, obedient. Except for Flauros, who is said to speak truly unless he is in a triangle, then he will lie. The description explains the triangle being drawn during the operation from within the circle, so what it sounds like it's describing are the circle and triangle drawn directly on the earth/dirt.

I haven't found it's spelling in MSS of Honorius or Heptameron, but Peterson gives it as Anephenethon and Anephexeton respectively.


ἀνέ ΑΝΕ
Ancient Greek
Proper noun
Nomen sacrum form of ἄνθρωπε (ánthrōpe)
-human being, man, humanity, mankind

Ancient Greek ἀνα- (ana-) 'back, backward, re'
Common Prefix

a- and an- (not)
Negating prefix, alpha privative, e.g. anaerobic vs aerobic

τόν (-ton)
the, of the, belonging to
Common Suffix

ἀμφίς (amphís)
both, around, about, on either side, concerning

ᾰ̓νᾰφέρω • (anaphérō)
to bring, bear, carry upwards
to restore

φάσις (phásis) 'appearance')

φαίνω (phaínō)
to cause to appear, bring to light; to show, uncover, reveal
from
Proto-Hellenic
*pʰáňňō
appear
from
Proto-Indo-European
*bʰeh₂
to shine, glow, light


φᾰνερός (phanerós, “visible”)

φανερόω (φαίνω) (phaneróō) to make known, manifest, reveal = 49 uses in the New Testament

ἀναφαίνω (anafaíno)
to make appear, to shine, to establish,
to make known, to manifest

αναφανδόν • (anafandón)
Modern Greek
out of the blue, in front of everyone, overtly, in plain view visibly, openly, manifestly, obviously, clearly

ανφανετον (anfaneton)
The unseen, the invisible
maybe αναφανετον (anafaneton)
The unseen, the hidden (one/god)

ἀναφαίνωδόν (anafaínodón)
that which permits appearance, manifestation

ἀναφαίνωτόν (anafainoton)
consisting of appearance/manifestation

Anaphaxeton
a small article on the triangle of art
The Triangle of the Art: Translated and Understood
Anapiel YHVH (Anafiel, Anaphiel, Anpiel)
Jewish Mythology and the Angel 'Metatron'

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