Magick: Ritual 101

Magick: Ritual 101

by: Jonathan Barlow Gee

“Magick: Ritual 101” is hereby ©, this Feburary 19th, 2011

by: Jonathan Barlow Gee a publication of: www.benpadiah,com

insanity clause #23: Please do not share with others the web addresses for direct download from my site that are for sale there. However, once you have a copy of any one of my works, you are allowed, byJonathan Gee, the author of said work, to copy it and distribute it freely. If you claim you wrote it, or that you came up with the ideas for it yourself, you should be challenged to determine if you can prove your claim with knowledge of the material superior to my own. If you can, I will concede the work to your credit, but if you cannot, then the work will remain both of ours to teach and give to whom we choose.

:: TABLE OF CONTENTS :: :: INTRODUCTION ::

(pg. 4) :: TERMS ::

(pg. 13) :: HISTORY ::

(pg. 30) :: PRAYERS ::

(pg. 54) :: NAMES ::

(pg. 59) ::LAMENS::

(pg. 113) :: APPENDIX 1: TOOLS OF THE CRAFT ::

(pg. 121) :: APPENDIX 2: VISAGES OF DEVILS ::

(pg. 134)

What here follows is a collection of all the “grimoires’” most pertinent information, arranged in the standard format of these books on practical “magick.” First follow the terms of “magick,” in chronolgical order all the definitions thereof; second follows the history, describing the origins of the contents of the work; third follow the invocative prayers to be recited before undertaking the particular “magickal” work; fourth follow the barberous names of evocation, in descending rank; fifth follow the lamens and sigils of these same. Following this I will include additional appendices depicting all the relevant tools of these crafts and workings of this art.

This work is not intended for any practical use, only for philosophical study. Engage in any of the dark evocations given here solely at your own risk.

from: the introduction by: Jonathan Barlow Gee

:: INTRODUCTION :: "Hæc blasphema & execranda hujus mundi fæx & sentina pœnam in magos prophanos bene constitutam, pro scelerato mentis ausu jure meretur."

"This kind of blasphemy and swearing constitutes the worst kind of refuse and dregs of the earth, and punishment of these profane magi is well deserved."

from: Pseudomonarchia Daemonum by: Johann Weyer The scriptures of western monotheism are very confusing. So open to debate are they that no two people familiar with them interpret their meaning the same way. The 3 major world religions formed around these scriptures have long attempted to unify their adherants’ interpretation of the scriptures, and each has kept one third of the scriptures as its sole possession, denying the validity of the other two without their own portion, which they unanymously claim to be the most necessary key to all the scriptures’ interpretation. Because it is not human nature for anyone to interpret anything in exactly the same way as anyone else, these religions have long used the practise of magick to hypnotise their adherents into unanymous interpretations. But, just as the 3 religions have split up their scriptures between them, so too have they divided among them the methods of magick they use to hypnotise their adherents. By doing this, they have divided among the 3 of them the single metaphysics of magick, and thus none of them fully understand the practise of magick, of which they each possess only one third part. The result is the hypnosis of their followers by a third of the true metaphysics of magick. Only the re-combination of all 3 monotheist world religions’ methods of hypnosis of their adherents will restore the true and original metaphysics of magick. The true metaphysics of magick itself effects the exact opposite of hypnosis of its adherents: it awakens them to the true nature of the world.

Thus, by dividing the scriptures into 3 world religions, each one uses a third part of the true and original metaphysics of magick to hypnotise their adherents; only by studying all the scriptures of these 3 major world religions of monotheism can one begin to understand the true and original metaphysics of magick. This practise is the pursuit of awakening to a true understanding of the nature of the world. By recombining the scriptures of the 3 monotheist world religions, one accomplishes an awakening from the hypnosis of the 3 religions, which each demand the strict obedience of their adherents to one specific interpretation of their scriptures.

To go into the details of the 3 monotheist major world religions’ divided scriptures or methods of hypnosis using only partial elements of the true and original metaphysic of magick is irrelevant. No consensus of interpretation is possible, even in a couple.

However, the facts that these religions’ scriptures are, individually, only partial, and that, by dividing the true and original metaphysics of magick only effects hypnosis of their adherents are undeniable.

Despite the confusing nature of the scriptures of western monotheism, the consensus opinion is that the basic premise of monotheism is, nevertheless, and absolute truth.

Regardless of the endless debateability of interpretation of these scriptures, all alive will agree on the essential truth of the basis for belief in a monotheist God. The fact no two people can define their “God” exactly the same way is taken as proof of the existence of a single deity, common to all, approached uniquely by each individual.

The universal law proving the omnipotence of the monotheist concept of God as a single deity is defined by its irony. Because the true and original metaphysics of magick has been divided, and the 3 major world religions of monotheism each only possess a part of its original practise, the common belief among all adherents of monotheism, regardless of their religion, is that the universal law proving God’s existence is an ironic incompletion of any and all natural events without it. Because of the universality of this “Law of Irony,” we impute the existence of a single sentience surperceding any and all natural events.

This proof by the “Law of Irony” for the existence of a single omnipotent sentience superceding any and all natural events depends on the division of the scriptures among the religions that results in the hypnotism of their adherents. If the scriptures are re-combined, the true and original metaphysics of magick can begin to be comprehended. At this point, the understanding by the individual student of the re-combined scriptures of universal natural laws supercedes the belief in the proof for God by the universality of the “Law of Irony.” What is thus explained as “the Will of God” by those who see only divided parts of the true metaphysics of magick is, by anyone who understands the scriptures in their totality, better explained as resulting from further natural forces than are yet comprehended by those who study only a divided form. The universal “Law of Irony” is replaced by the comprehension of the true metaphysics of magick in the minds of someone who has replaced belief in one single religion’s interpretation of divided scriptures with the study of them all.

This does not disprove the existence of God, nor does it replace the “Will of God” with solely natural forces. However, it is only through a comprehension of the true metaphysics of magick achieved by studying all the monotheist religions’ scriptures that we can better understand the existence and the “Will” of the One True God. Dogmatic faith in the interpretation of a divided part of the monotheist scriptures provided by one of the 3 major monotheist world religions cannot provide as much or as complete a comprehension of the existence and will of God as is accomplished by studying the re-combination of all 3 major world religions’ monotheist scriptures.

When we say that the “Law of Irony” as proof for the existence of God willing into being any and all natural events is not only based on a divided comprehension of the true metaphsysics of universal law, but is altogether replaced by the comprehension of this true metaphysics when one re-combines all the monotheist scriptures and breaks the spell of the 3 major world religions of monotheism, we mean that all that which appears as “Ironic” and is taken as proof for the “Will of God” is comprehended according to its true cause; but this does not prove God does not exist.

Nor does the complete comprehension of the true and original metaphysics of magick as only universal laws elevate an awakened adherent of a dogmatic belief in one of the 3 world religions to the status of “God” themselves. Just by knowing the way universal laws work, one cannot effect their will on them. Magick as defined as only manifestation of one’s own will over any and / or all natural events is incomplete. By knowing and applying one’s comprehension of natural laws for someone whose knowledge is inferior to one’s own may effectively accomplish the illusory apperance of such “magick” to an adherent of dogmatic belief, however this is far from being complete comprehension of the true and original metaphysics of magick.

The true and original metaphysics of magick comprehended as all natural laws supercedes the dogmatic faith in “magick” as simply sensory deception. Thus, all past definitions of “magick” as only manifestation by osmotic mental projection are false.

Because a higher comprehension of universal natural laws allows only the illusion of “magick” as manifestation of one’s own control over these laws; because the 3 major world religions of monotheism each possess only a third part of the sciptures of monotheism, and use their portion to hypnotise their adherents into dogmatic faith in a single interpretation of these thus divided scriptures; because they lack a more complete comprehension of universal laws, and so label “Irony” as “magick” and proof of divine intervention; and because they use their third part of the complete comprehension of the true metaphysics of universal laws to hypnotise their adherents; for all these reasons, “magick” as defined as manifestation is unbiquitously outlawed by each of the 3 monotheist world religions. Each cites quotes from their own portion of the monotheist scriptures in support of this, but the ban on “magick” as the attempt to elevate oneself to the status of the One True God by manifesting their will over any or all natural events is unanymous among all 3. This hypnotic dogmatism of belief in magick as merely manifestation has led to a ban on almost any new form of comprehension of natural laws.

However, just as studying all the monotheist scriptures elevates one’s comprehension of the existence and will of the One True God, so too does practising “magick” in the form of studying natural laws break the spell of hypnosis cast by the 3 religions. This is the real reason “magick” is anathema; not because it is “evil” or goes against the will of the One True God; it is because it threatens breaking the hypnotic dogma of the 3 major monotheist religions of the modern world. Therefore, the true metaphysics of magick as universal law is neither known, nor advocated as allowed to be known, by any adherent of these 3 monotheist religions. Nevertheless, studying the re-combination of the monotheist scriptures and better comprhending natural laws neither disproves the existence of God as an invisible omniversal sentience, nor elevates the practitioner of such study to the status of such a deity. “Magick” is not an offense to God; it is a threat to religions’ authority.

Re-combining all the monotheist scriptures allows one a better comprehension of the existence and will of the One True God, and thus of the natural laws that govern the causes of any and all natural events. This process can be defined as the true act of “magick.”

Because the monotheist scriptures are confusing, there is no wrong interpretation of them. However, just as there can be no wrong interpretation of the scriptures, so too can there be no right interpretation of the scriptures. This applies in whole and part.

The final moral of studying the re-combination of all monotheist scriptures is that it is the will of the divided religions for one to do so, and that for better comprehension of natural laws, one does not only not need to study the scriptures in only one proscribed method of interpretation, but does not even need to study them at all.

The awakening from dogmatic hypnosis to 1 of the 3 western monotheist religions is accomplished through realising that God’s will manifest as natural laws occurs regardless of one’s interpretation of the monotheist scriptures, or even one’s interpretation of the monotheist God. That is why religion forbids magick. Religious law is thus nothing but the attempt by humans to enforce prohibition over one’s comprehension of universal natural laws.

While it is possible for God to set laws for man, it is impossible for humans to make demands on God. The 3 religions interceding as intermediaries to effect the will of anyone over the will of God are practising mass-hypnosis using only partial truths.

A specific quote, though not the only such example, on the prohibition against “magick” of any kind from the monotheist scriptures is Deuteronomy 18.

pckmw chnmw wnwum symsq msq cab wtbw wnb rybum rb aum al There shall be none among you who sacrificially burns son or daughter, no one who practices divination, tells fortunes, interprets omens, or is a sorcerer

mytmh la crdw wnudyw bwa lacw rbj rbjw or a charmer, or a familiar, or wizard or necromancer.

from: Deuteronomy 18:10-11 While devastatingly specific in its condemnation of “magick” in all forms as were practised at the time, the scripture remains confusing and incomplete. The literature of this era in the scriptures is meant to mimic the interpretation of the “Law of Irony” as proof for the existence and will of God. As such, there is a proliferation of aliteration, punnery and rhymes that pepper the texts with colourful gems of pure anomonopeaic, perfectly harmonic cadence. The Hebrew letters form Semitic words that relate to one another alike lyrics in a song, and which can be understood almost only, if not best, in its original language. Here we see Hebrew fypck is pronounced “kesheph” in Semitic, meaning: sorcery. Likewise, rbk is said“chabar” and means: to join, implying to cast a spell by making pacts. The word msq, “qesem,” is a divination for seeing the future. One who does any of these is called ynudy, “yiddeoni”: a wizard.

However, what this monotheist scripture is outlawing is obviosuly something being practised previously to its proscription against, eg. what monotheist religions label “magick.” These arts, lumped up such, were the practise of the predecessor and foe of monotheist religions, eg. pantheism. The study and practise of these arts of “magick” was outlawed by monotheism at a time when monotheism was first breaking forth from the pantheist religions of the era.

At the figurative heart of monotheism’s argument against “magick” as the practise of pantheism was the association of it with blood-letting or “petro” rites. “Petro,” Latin or stone, refers here to the “Herms” or mile-markers along ancient roads that were fit with a crotch-height, erect stone phallus. The “Herms” of the Meditteranean and the “menhirs” of Europe were originally left-over from an early neo-lithic era of human development. Although their original purpose as distance-markers along migrational routes of palelothic hunters was forgotten by the time of Deuteronomy, the practise of offering a blood-letting sacrifice at these locations was not. Thus, not one, nor only a few, but at all these monumental stone intersections was bloodied.

The monotheist scriptures early on introduce the theme of juxtasposing “life” as blood and “knowledge” as vegetable, forms of offering. They state that Cain, whom had offered unto the monotheist God a burnt offering of herbs, slew Abel his brother in a fit of jealousy for the monothesit God favouring Abel’s offering of burning gore.

Following from this the sacrifice of blood is further associated with pantheism in the form of human sacrifice being less preferable to the monotheist God than animal sacrifice.

Let us consider a concise recounting of the history of the blood-letting sacrifice in a series of paraphrased quotes from wikipedia, the online open-source encyclopedia.

In Judaism, a sacrifice is known as a Korban, from the Hebrew root brk, meaning "to approach/draw near." Sacrifices were either blood sacrifices (animals) or blood-less sacrifices (grain and wine). Blood sacrifices were divided into the Olah sacrifices (burnt offerings, in which the whole animal was burnt), guilt offerings (in which part was burnt and part left for the priest) and peace offerings (in which similarly only part of the animal was burnt).

There are three different subdivisions of slaughter offering: • Thank offering: made in response to an unexpected positive change in circumstance.

• Votive offering: made in response to a positive change in circumstance, when a vow in hope of such a change had previously been made.

• Free-will offering: more spontaneous slaughter offerings.

A holocaust is a religious animal sacrifice that is completely consumed by fire. The word derives from the Ancient Greek holocaustos, which is used solely for one of the major forms of sacrifice.

Holocausts are conducted at night, without wine, and offer black-hided animals at a low altar, with their heads directed downwards; in all these they are opposed to the commensal sacrifice given to the Olympian gods.

Some of the ritual laws, or at least portions of these laws, involve two similar animals being brought to the priest, one being killed in a certain manner, and its blood sprinkled onto the sinner, the other being sent away. Such rituals involve the idea that sin can be transferred, from the sinner to the living animal, via the blood of its dead associate.

Shechita is the ritual slaughter of mammals and birds according to Jewish dietary laws. The act is performed by severing the trachea, oesophagus, carotid arteries and jugular veins using an extremely sharp blade ("chalef"), and allowing the blood to drain out.

The knife used for shechita is called a hallaf by Ashkenazim or a sakin. In previous centuries the hallaf was made of forged steel, which was not reflective and was difficult to make both smooth and sharp. In the mid 1700’s, the Baal Shem Tov, fearing that Sabbateans were scratching the knives in a way not detectable by normal people, introduced the Hasidische Hallaf. The Hasidische Hallaf differs from the previously used knife in that it was made from molten steel and polished to a mirror gloss in which scratches could be seen as well as felt. The new knife was controversial and was one of four reasons listed in the Brody Cherem for the excommunication of the Chassidim.

Eid al-Adha or "Festival of Sacrifice" or "Greater Eid" is an important religious holiday celebrated by Muslims worldwide to commemorate the willingness of Abraham (Ibrahim) to sacrifice his son. The narration is referred to as the Akedah in Hebrew and as the Dhabih in Arabic. Many Bible scholars have suggested this story's origin was a remembrance of an era when human sacrifice was abolished in favor of animal sacrifice.

The deus ex machina salvation in some versions of Iphigeneia (who was about to be sacrificed by her father Agamemnon) and her replacement with a deer by the goddess Artemis, may be a vestigial memory of the abandonment and discrediting of the practice of human sacrifice among the Greeks in favour of animal sacrifice.

References to animal sacrifice appear in the New Testament, such as the parents of Jesus sacrificing two doves (Luke 2:24) and the Apostle Paul performing a Nazirite vow even after the death of Christ (Acts 21:23-26).

In 330-340 AD Alexandrian bishop Epiphanius claimed to have defected from a sect called the

Phibionites, which were claimed to worship a snake, have sexual intercourse during religious ceremonies, and eat aborted fetuses - considered to be "the perfect mass".

In later Scandinavian practice, human sacrifice appears to have become more institutionalised, and was repeated as part of a larger sacrifice on a periodic basis (according to Adam of Bremen every nine years). Adam von Bremen recorded human sacrifices to Odin in 11th-century Sweden, at the Temple at Uppsala, a tradition which is confirmed by Gesta Danorum and the Norse sagas.

So we see that ritual human sacrifice continued in the west a very long time after the inception of monotheism’s apostasizing it as an aborhent practise of “black magick.”

It was practised by the Norse Vikings around the middle of the feudal “dark ages” and mixed with apocrypha brought back during the Crusades to ignite the Inquisition against the Albegensian Heresy, eg. the practise of pantheist “magick” in general.

While there is much written in the histories about the “blood libel” against the Jews, or the false accusation of them continuing annual ritual human sacrifices today, there is no memorial of all the names of those tortured and burnt alive for failing to guess the Question’s expectation of a confession of guilt before the third degree. To say that ritual human sacrifice still occurs anywhere on earth now among the monotheist religions is considered criminal because for so many centuries the Ashkenazi Semitic exiles of Roman Judea were themselves sacrificed upon the flame.

Just as the beginning of the shift in monotheism toward animal rather than human sacrifice began with the moral of the scripture on Abraham’s preparation to sacrifice his son to the monotheist God, the “blood libel” curse on monotheist human sacrifice began contemporary to the beginning of monotheism’s shift away from blood-letting sacrifices of any kind, and toward the replacement of it with bloodless offerings of food and drink instead. This was the era when the scriptures describe the Christian Messiah, Jesus the Christ from Nazareth, being criminally tortured and crucified as a human sacrifice to the monotheist God by the Jerusalem Sanhedrin.

The scriptures describe the Sanhedrin agreeing to an offer made by Roman Procurator of Judea, Pontius Pilate, prior to the crucifixtion of Jesus that the blood of their human sacrifice should be not on the hands of pantheist Rome, but on the heads of the Jerusalem Sanhedrin, when they cried “his blood be on us and on our children!” This curse accounts in the scriptures for the historical expulsion of the Hebrew Palestinian Semites from their religion’s Holy Lands, Judea and Israel.

The actual details of the “blood libel” ritual carried out to fulfill this curse upon the Jews placed on them by Pilate in the name of Caesar, then the God of monotheist Rome, began being circulated as early as 38 AD by Apion, and are here repeated from his writings by Flavius Josephus, the Hebrew rabbi Legionaire and nephew of Caesar.

"Antiochus found in our temple a bed, and a man lying upon it, with a small table before him, full of dainties, from the [fishes of the] sea, and the fowls of the dry land... he fell down upon his knees, and begged to be released; and that when the king bid him sit down, and tell him who he was, and why he dwelt there, and what was the meaning of those various sorts of food that were set before him the man made a lamentable complaint, and with sighs, and tears in his eyes, gave him this account of the distress he was in; and said that he was a Greek and that as he went over this province, in order to get his living, he was seized upon by foreigners, on a sudden, and brought to this temple, and shut up therein, and was seen by nobody, but was fattened by these curious provisions thus set before him; and that truly at the first such unexpected advantages seemed to him matter of great joy; that after a while, he inquired of the servants that came to him and was by them informed that it was in order to the fulfilling a law of the Jews, which they must not tell him, that he was thus fed; and that they did the same at a set time every year: that they used to catch a Greek foreigner, and fat him thus up every year, and then lead him to a certain wood, and

kill him, and sacrifice with their accustomed solemnities, and taste of his entrails, and take an oath upon this sacrificing a Greek, that they would ever be at enmity with the Greeks; and that then they threw the remaining parts of the miserable wretch into a certain pit."

from: Against Apion by: Flavius Josephus The accusation of ritual human sacrifice was repeated in the early feudal dark ages, the early 4th century AD, by Socrates, by the Greek Christian church historian of the newly constructed city of Constantinople, sponsored by Emperor Constantine I, who converted to Christianity around the same time.

In this way they indulged in many absurdities, and at length impelled by drunkenness they were guilty of scoffing at Christians and even Christ himself; and in derision of the cross and those who put their trust in the Crucified One, they seized a Christian boy, and having bound him to a cross, began to laugh and sneer at him. But in a little while becoming so transported with fury, they scourged the child until he died under their hands. This conduct occasioned a sharp conflict between them and the Christians; and as soon as the emperors were informed of the circumstance, they issued orders to the governor of the province to find out and punish the delinquents.

from: the Ecclesiastical History, Book VII, Ch. XVI by: Socrates Scholasticus By the time of Christian St. Augustine of Hippo, Algeria, around the turn of the 5th century AD, the “blood libel” was already deeply ingrained in association with the accusation of “magick” in general repeated from the quote in Deuteronomy.

Moreover, against those magic arts, concerning which some men, exceedingly wretched and exceedingly impious, delight to boast, may not public opinion itself be brought forward as a witness? For why are those arts so severely punished by the laws, if they are the works of deities who ought to be worshipped?!Shall it be said that the Christians have ordained those laws by which magic arts are punished? With what other meaning, except that these sorceries are without doubt pernicious to the human race... .

from: City of God, book VIII, ch. 19 by: St. Augustine The French Pope, Innocent VI, born Etienne Aubert, issued a rejection of all allegations of the “blood libel” in 1247, reacting to the repitition of it by Thomas of Cambray, who said that “solo sanguine Christiano” (only Christian blood) had to be shed annually to cure the Jews of generational hemorrhages.

Certain of the clergy, and princes, nobles and great lords of your cities and dioceses have falsely devised certain godless plans against the Jews, unjustly depriving them by force of their property, and appropriating it themselves;...they falsely charge them with dividing up among themselves on the Passover the heart of a murdered boy...In their malice, they ascribe every murder, wherever it chance to occur, to the Jews. And on the ground of these and other fabrications, they are filled with rage against them, rob them of their possessions without any formal accusation, without confession, and without legal trial and conviction, contrary to the privileges granted to them by the Apostolic See...Since it is our pleasure that they shall not be disturbed,...we ordain that ye behave towards them in a friendly and kind manner. Whenever any unjust attacks upon them come under your notice, redress their injuries, and do not suffer them to be visited in the future by similar tribulations.

from: "Mandate to the prelates of Germany and France to annul all measures adopted against the Jews on account of the ritual murder libel, and to prevent accusation of Arabs on similar charges.” by: Pope Innocent IV In 1486 came the publication of “the Witch’s Hammer,” a detailed account of alleged Satanic Sabbats involving the practise of all sorts of magick, including copulating with the goat-foot “Pan,” provided from the confessions under torture of Gypsies and Pagans obtained during the Crusade against the Albigensian Heresy of Catharism called the Inquisition, begun amost 300 years prior. “The Witch’s Hammer” makes it clear that the false accusations of Socrates Scholasticus remained unforgotten.

The method by which they profess their sacrilege through an open pact of fidelity to devils varies according to the several practices to which different witches are addicted. And to understand this it first must be noted that there are, as was shown in the First Part of this treatise, three kinds of witches; namely, those who injure but cannot cure; those who cure but, through some strange pact with the devil, cannot injure; and those who both injure and cure. And among those who injure, one class in particular stands out, which can perform every sort of witchcraft and spell, comprehending all that all the others individually can do. Wherefore, if we describe the method of profession in their case, it will suffice also for all the other kinds. And this class is made up of those who, against every instinct of human or animal nature, are in the habit of eating and devouring the children of their own species.

from: Malleus Maleficarum Part 2, Ch. 2 by: James Sprenger, Henry Kramer It was almost exactly around this time, give or take merely a decade at most, that we find the first publication of a “grimoire” or “book of magick” emanate from the Italian Renaissance. The Greater Key of King Solomon describes the attributes and images for conttructing amulets that honor in Hebrew letters the 7 planetary or “Olympic” dieties. From this work we find the following description for how to make an animal sacrifice using the blood of a bat.

After this, take the needle or other convenient instrument of art, as will be said later on, and pierce the bat in the vein which is in the right wing; and collect the blood in a small vessel... .

from: Clavicula Salomonis, Book 2, ch. 16 by: SL Mathers (ed.)

These “grimoires” have, for the last 500 years or so, provided the sole inspiration for the study of theoretical “magick.” They include theurgies and demonologies, evocations and invocations, hundreds of “mathemagical” number-squares, and countless squiggles symbolising the signatures of hundreds or thousands of sentient spirits, inhabiting limitless realms in an invisible landscape, overlapping our own.

Take your kid; place it on a block with the throat turned upward, so that it may be easier for you to cut it; be ready with your knife, and cut the throat at a single stroke, pronouncing the name of the Spirit whom you wish to invoke... . "Whosoever would evoke the devil must sacrifice to him a dog, a cat and a hen; these animals must be the property of the operator, who must also pledge himself to eternal fidelity and obedience, and must receive a special mark upon his body impressed by the devil himself. His recompense is an absolute control over three infernal spirits, respectively of earth, water and air."

from: the Book of Black Magic, ch. 2 by: AE Waite And yet, what validity does such “magick” have? It is based on the history of the moral and legal suppression of blood sacrifices. It derives solely from the association of all forms of “magick” with human-sacrifice. It is solely a study of self-proclaimed “pagans” now, who are simply recalcitrant monotheists, who know, yet simply deny, the idea of the existence and the will of the omniversal sentient One True God, as it has been defined thus far by the 3 major monotheist religions. They call themselves “agnostics,” meaning that they neither believe nor disbelieve in the existence of such a God, but that they remain open to the possibility that one might exist. In short, they are open-minded Gnostics, who have studied all the scriptures of monotheism, and found the true and original metaphysics of magick to be greater than them. They as often refute as affirm the validity of these scriptures, picking and choosing which Bibliomancies to fancy debateable for the day. Yet ultimately, they remain merely a modern by-product of the 3 major western monotheist religions.

But we cannot cynically deny the validity of their belief in the simultaneous existence and non-existence of the monotheist God. Therefore, these “grimoires” of “magick” offer neither less, nor more, inspiration to a student of the true and original metaphysics of “magick” than do all the re-combined monotheist scriptures.

In truth, if there is a God, according to the specifications of a “most high” form of sentient mind, the nature of its thoughts would be ineffable to us regardless.

What here follows is a collection of all the “grimoires’” most pertinent information, arranged in the standard format of these books on practical “magick.” First follow the terms of “magick,” in chronolgical order all the definitions thereof; second follows the history, describing the origins of the contents of the work; third follow the invocative prayers to be recited before undertaking the particular “magickal” work; fourth follow the barberous names of evocation, in descending rank; fifth follow the lamens and sigils of these same. Following this I will include additional appendices depicting all the relevant tools of these crafts and workings of this art.

This work is not intended for any practical use, only for philosophical study. Engage in any of the dark evocations given here solely at your own risk.

:: TERMS :: Speculative Magick: Theory NATURAL MAGIC is, as we have said, a comprehensive knowledge of all Nature, by which we search out her secret and occult operations throughout her vast and spacious elaboratory; whereby we come to a knowledge of the component parts, qualities, virtues, and secrets of metals, stones, plants, and animals; but seeing, in the regular order of the creation, man was the work of the sixth day, every thing being prepared for his vicegerency here on earth, and that it pleased the omnipotent God, after he had formed the great world, or macrocosm, and pronounced it good, so he created man the express image of himself; and in man, likewise, an exact model of the great world. We shall describe the wonderful properties of man, in which we may trace in miniature the exact resemblance or copy of the universe; by which means we shall come to the more easy understanding of whatever we may have to declare concerning the knowledge of the inferior nature, such as animals, plants, metals, and stones; for, by our first declaring the occult qualities and properties that are hid in the little world, it will serve as a key to the opening of all the treasures and secrets of the macrocosm, or great world: therefore, we shall hasten to speak of the creation of man, and his divine image; likewise of his fall, in consequence of his disobedience; by which all the train of evils, plagues, diseases, and miseries, were entailed upon his posterity, through the curse of our Creator, but deprecated by the mediation of our blessed Lord, Christ.

from: The Magus, Book 1, chapter 1 by: Francis Barrett Magick is a faculty of wonderfull vertue, full of most high mysteries, containing the most profound Contemplation of most secret things, together with the nature, power, quality, substance, and vertues thereof, as also the knowledge of whole nature, and it doth instruct us concerning the differing, and agreement of things amongst themselves, whence it produceth its wonderfull effects, by uniting the vertues of things through the application of them one to the other, and to their inferior sutable subjects, joyning and knitting them together thoroughly by the powers, and vertues of the superior Bodies. This is the most perfect and chief Science, that sacred and sublimer kind of Phylosophy [philosophy], and lastly the most absolute perfection of all most excellent Philosophy. For seeing that all regulative Philosophy is divided into Naturall, Mathematicall, and Theologicall: (Naturall Philosophy teacheth the nature of those things which are in the world, searching and enquiring into their Causes, Effects, Times, Places, Fashions, Events, their Whole, and Parts, also

The Number and the Nature of those things, Cal'd Elements, what Fire, Earth, Aire forth brings: From whence the Heavens their beginnings had; Whence Tide, whence Rainbow, in gay colours clad.

What makes the Clouds that gathered are, and black, To send forth Lightnings, and a Thundring crack; What doth the Nightly Flames, and Comets make; What makes the Earth to swell, and then to quake: What is the seed of Metals, and of Gold What Vertues, Wealth, doth Nature's Coffer hold.

All these things doth naturall Philosophy, the viewer of nature contain, teaching us according to Virgil's Muse.

Whence all things flow, Whence Mankind, Beast; whence Fire, whence Rain, and Snow, Whence Earth-quakes are; why the whole Ocean beats Over his Banks, and then again retreats; Whence strength of Hearbs [herbs], whence Courage, rage of Bruits [brutes], All kinds of Stone, of Creeping things, and Fruits.

But Mathematicall Philosophy teacheth us to know the quantity of naturall Bodies, as extended into three dimensions, as also to conceive of the motion, and course of Celestiall Bodies.

As in great hast [haste], What makes the golden Stars to march so fast; What makes the Moon sometimes to mask her face, The Sun also, as if in some disgrace.

And as Virgil sings, How th' Sun doth rule with twelve Zodiack Signs, The Orb thats measur'd round about with Lines, It doth the Heavens Starry way make known, And strange Eclipses of the Sun, and Moon.

Arcturus also, and the Stars of Rain, The Seaven Stars likewise, and Charles his Wain, Why Winter Suns make tow'rds the West so fast; What makes the Nights so long ere they be past?

All which is understood by Mathematicall Philosophy.

Hence by the Heavens we may foreknow The seasons all; times for to reap and sow, And when 'tis fit to launch into the deep, And when to War, and when in peace to sleep, And when to dig up Trees, and them again To set; that so they may bring forth amain.

Now Theologicall Philosophy, or Divinity, teacheth what God is, what the Mind, what an Intelligence, what an Angel, what a Divell [devil], what the Soul, what Religion, what sacred Institutions, Rites, Temples, Observations, and sacred Mysteries are: It instructs us also concerning Faith, Miracles, the vertues of Words and Figures, the secret operations and mysteries of Seals, and as Apuleius saith, it teacheth us rightly to understand, and to be skilled in the Ceremoniall Laws, the equity of Holy things and rule of Religions. But to recollect my self) these three principall faculties Magick comprehends, unites, and actuates; deservedly therefore was it by the Ancients esteemed as the highest, and most sacred Philosophy. It was, as we find, brought to light by most sage Authours [authors], and most famous Writers; amongst which principally Zamolxis and Zoroaster were so famous, that many believed they were the inventors of this Science. Their track [footsteps] Abbaris the Hyperborean, Charmondas, Damigeron, Eudoxus, Hermippus followed: there were also other eminent, choice men, as Mercurius Tresmegistus [Trismegistus], Porphyrius [Porphyry], Iamblicus [Iamblichus], Plotinus, Proclus, Dardanus, Orpheus the Thracian, Gog the Grecian, Germa the Babilonian [Babylonian], Apollonius of Tyana, Osthanes also wrote excellently in this Art; whose Books being as it were lost, Democritus of Abdera recovered, and set forth with his own Commentaries. Besides Pythagoras, Empedocles, Democritus, Plato, and many other renowned Philosophers

travelled far by Sea to learn this Art: and being returned, published it with wonderfull devoutness, esteeming of it as a great secret. Also it is well known that Pythagoras, and Plato went to the Prophets of Memphis to learn it, and travelled through almost all Syria, Egypt, Judea, and the Schools of the Caldeans [Chaldaeans], that they might not be ignorant of the most sacred Memorials, and Records of Magick, as also that they might be furnished with Divine things. Whosoever therefore is desirous to study in this Faculty, if he be not skilled in naturall Philosophy, wherein are discovered the qualities of things, and in which are found the occult properties of every Being, and if he be not skilful in the Mathematicks, and in the Aspects, and Figures of the Stars, upon which depends the sublime vertue, and property of every thing; and if he be not learned in Theologie [theology], wherein are manifested those immateriall substances, which dispence [dispense], and minister all things, he cannot be possibly able to understand the rationality of Magick. For there is no work that is done by meer Magick, nor any work that is meerly Magicall, that doth not comprehend these three Faculties.

from: Of Occult Philosophy, Book 1, Part 1, Chap ii. by: Heinrich Cornelius Agrippa If we analyse the principles of thought on which magic is based, they will probably be found to resolve themselves into two: first, that like produces like, or that an effect resembles its cause; and, second, that things which have once been in contact with each other continue to act on each other at a distance after the physical contact has been severed. The former principle may be called the Law of Similarity, the latter the Law of Contact or Contagion. From the first of these principles, namely the Law of Similarity, the magician infers that he can produce any effect he desires merely by imitating it: from the second he infers that whatever he does to a material object will affect equally the person with whom the object was once in contact, whether it formed part of his body or not. Charms based on the Law of Similarity may be called Homoeopathic or Imitative Magic. Charms based on the Law of Contact or Contagion may be called Contagious Magic. To denote the first of these branches of magic the term Homoeopathic is perhaps preferable, for the alternative term Imitative or Mimetic suggests, if it does not imply, a conscious agent who imitates, thereby limiting the scope of magic too narrowly. For the same principles which the magician applies in the practice of his art are implicitly believed by him to regulate the operations of inanimate nature; in other words, he tacitly assumes that the Laws of Similarity and Contact are of universal application and are not limited to human actions. In short, magic is a spurious system of natural law as well as a fallacious guide of conduct; it is a false science as well as an abortive art. Regarded as a system of natural law, that is, as a statement of the rules which determine the sequence of events throughout the world, it may be called Theoretical Magic: regarded as a set of precepts which human beings observe in order to compass their ends, it may be called Practical Magic. At the same time it is to be borne in mind that the primitive magician knows magic only on its practical side; he never analyses the mental processes on which his practice is based, never reflects on the abstract principles involved in his actions. With him, as with the vast majority of men, logic is implicit, not explicit: he reasons just as he digests his food in complete ignorance of the intellectual and physiological processes which are essential to the one operation and to the other. In short, to him magic is always an art, never a science; the very idea of science is lacking in his undeveloped mind. It is for the philosophic student to trace the train of thought which underlies the magician’s practice; to draw out the few simple threads of which the tangled skein is composed; to disengage the abstract principles from their concrete applications; in short, to discern the spurious science behind the bastard art.

If my analysis of the magician’s logic is correct, its two great principles turn out to be merely two different misapplications of the association of ideas. Homoeopathic magic is founded on the association of ideas by similarity: contagious magic is founded on the association of ideas by contiguity. Homoeopathic magic commits the mistake of assuming that things which resemble each other are the same: contagious magic commits the mistake of assuming that things which have once been in contact with each other are always in contact. But in practice the two branches are often combined; or, to be more exact, while homoeopathic or imitative magic may be practised by itself, contagious magic will generally be found to involve an application of the homoeopathic or imitative principle. Thus generally stated the two things may be a little difficult to grasp, but they will readily become intelligible when they are illustrated by particular examples. Both trains of thought are in fact extremely simple and elementary. It could hardly be otherwise, since they are familiar in the concrete, though certainly not in the abstract, to the crude intelligence not only of the savage, but of ignorant and dull-witted people everywhere. Both branches of magic, the homoeopathic and the contagious, may conveniently be comprehended under the general name of Sympathetic Magic, since both assume that things act on each other at a distance through a secret sympathy, the impulse being transmitted from one to the other by means of what we may conceive as a kind of invisible ether, not unlike that which is postulated by modern science for a precisely similar purpose, namely, to explain how things can physically affect each other through a space which appears to be empty.

from: The Golden Bough, Chapter 3, section 1 by: James G. Frazer I) DEFINITION. Magick is the Science and Art of causing Change to occur in conformity with Will.

(Illustration: It is my Will to inform the World of certain facts within my knowledge.

I therefore take "magickal weapons", pen, ink, and paper; I write "incantations"--these sentences---in the "magickal language" ie, that which is understood by the people I wish to instruct; I call forth "spirits", such as printers, publishers, booksellers and so forth and constrain them to convey my message to those people.

The composition and distribution of this book is thus an act of Magick by which I cause Changes to take place in conformity with my Will.)

In one sense Magick may be defined as the name given to Science by the vulgar.

II) POSTULATE. ANY required change may be effected by the application of the proper kind and degree of Force in the proper manner, through the proper medium to the proper object.

(Illustration: I wish to prepare an ounce of Chloride of Gold. I must take the right kind of acid, nitro-hydrochloric and no other, in a vessel which will not break, leak or corrode, in such a manner as will not produce undesirable results, with the necessary quantity of Gold: and so forth. Every change has its own conditions.

In the present state of our knowledge and power some changes are not possible in practice; we cannot cause eclipses, for instance, or transform lead into tin, or create men from mushrooms. But it is theoretically possible to cause in any object any change of which that object is capable by nature; and the conditions are covered by

the above postulate.)

III) THEOREMS. 1) Every intentional act is a Magickal act.

(Illustration: See "Definition" above.)

By "intentional" I mean "willed". But even unintentional acts so seeming are not truly so. Thus, breathing is an act of the Will to Live.

2) Every successful act has conformed to the postulate.

3) Every failure proves that one or more requirements of the postulate have not been fulfilled.

(Illustrations: There may be failure to understand the case, as when a doctor makes a wrong diagnosis, and his treatment injures the patient. There may be a failure to apply the right kind of force, as when a rustic tries to blow out an electric light.

There may be failure to apply the right degree of force, as when a wrestler has his hold broken, There may be failure to apply the force in the right manner, as when one presents a cheque at the wrong window of the Bank. There may be failure to employ the correct medium, as when Leonardo da Vinci saw his masterpiece fade away. The force may be applied to an unsuitable object, as when one tries to crack a stone, thinking it a nut.)

4) The first requisite for causing any change is thorough qualitative and quantitative understanding of the conditions.

(Illustration: The most common cause of failure in life is ignorance of one's own True Will, or of the means to fulfill that Will. A man may fancy himself a painter, and waste his life trying to become one; or he may really be a painter, and yet fail to understand and to measure the difficulties peculiar to that career.)

5) The second requisite of causing any change is the practical ability to set in right motion the necessary forces.

(Illustration: A banker may have a perfect grasp of a given situation, yet lack the quality of decision, or the assets, necessary to take advantage of it.)

6) "Every man and every woman is a star". That is to say, every human being is intrinsically an independent individual with his own proper character and proper motion.

7) Every man and every woman has a course, depending partly on the self, and partly on the environment which is natural and necessary for each. Anyone who is forced from his own course, either through not understanding himself, or through external opposition, comes into conflict with the order of the Universe, and suffers accordingly.

(Illustration: A man may think it is his duty to act in a certain way, through having made a fancy picture of himself, instead of investigating his actual nature. For example, a woman may make herself miserable for life by thinking that she prefers love to social consideration, or vice versa. One woman may stay with an unsympathetic husband when she would really be happy in an attic with a lover, while another may fool herself into a romantic elopement when her only pleasures are those of presiding over fashionable functions. Again, a boy's instinct may tell him to go to sea, while his parents insist on his becoming a doctor. In such a case he will be both unsuccessful and unhappy in medicine.)

8) A Man whose conscious will is at odds with his True Will is wasting his strength. He cannot hope to influence his environment efficiently.

(Illustration: When Civil War rages in a nation, it is in no condition to undertake the invasion of other countries. A man with cancer employs his nourishment alike to his own use and to that of the enemy which is part of himself. He soon fails to resist the pressure of his environment. In practical life, a man who is doing what his conscience tells him to be wrong will do it very clumsily. At first!)

9) A Man who is doing his True Will has the inertia of the Universe to assist him.

(Illustration: The first principle of success in evolution is that the individual should be true to his own nature, and at the same time adapt himself to his environment.)

10) Nature is a continuous phenomenon, though we may not know in all cases how things are connected.

(Illustration: Human comsciousness depends on the properties of protoplasm, the existence of which depends on innumerable physical conditions peculiar to this planet; and this planet is determined by the mechanical balance of the whole universe of matter. We may then say that our consciousness is causally connected with the remotest galaxies; yet we do not even know how it arises from--or with--the molecular changes in the brain.)

11) Science enables us to take advantage of the continuity of Nature by the empirical application of certain principles whose interplay involves different orders of idea connected with each other in a way beyond our present comprehension.

(Illustration: We are able to light cities by rule-of-thumb methods. We do not know what consciousness is, or how it is connected with muscular action; what electricity is or how it is connected with the machines that generate it; and our methods depend on calculations involving mathematical ideas which have no correspondance in the Universe as we know it.)

For instance "irrational", "unreal" and "infinite" expressions.

12) Man is ignorant of the nature of his own being and powers. Even his idea of his limitations is based on experience of the past, and every step in his progress extends his empire. There is therefore no reason to assign theoretical limits note: i.e., except---possibly---in the case of logically absurd questions such as the Schoolmen discussed in connection with "God". to what he may be, or what he may do.

(Illustration: A generation ago it was supposed theoretically impossible that man should ever know the composition of the fixed stars. It is known that our senses are adapted to receive only a fraction of the possible rates of vibration.Modern instruments have enabled us to detect some of these supra-sensibles by indirect methods, and even to use their peculiar qualities in the service of man, as in the case of the rays of Hertz and Roentgen. As Tyndall said, man might at any moment learn to percieve and utilize vibrations of all concievable and inconcievable kinds. The question of Magick is a question of discovering and employing hitherto unknown forces in nature. We know that they exist, and we cannot doubt the possibility of mental or physical instruments capable of bringing us into relation with them.)

13) Every man is more or less several orders of existence, even principles are merely symptomatic

aware that his individuality comprises when he maintains that his subtler of the changes in his gross vehicle.

A similar order may be assumed to extend throughout nature.

(Illustration: One does not confuse the pain of a toothache with the decay that causes it. Inanimate objects are sensitive to certain physical forces, such as electrical and thermal conductivity; but neither in us nor in them--so far as we know--is there any direct conscious perception of these forces. Imperceptible influences are therefore associated with all material phenomena; and there is no reason why we should not work upon matter through these subtle energies as we do through their material bases. In fact, we use magnetic force to move iron and solar radiation to reproduce images.)

14) Man is capable of being, and using, anything which he perceives, for everything which he perceives is in a certain sense a part of his being. He may thus subjugate the whole of the Universe of which he is conscious to his individual Will.

(Illustration: Man has used the idea of God to dictate his personal conduct, to obtain power over his fellows, to excuse his crimes, and for innumerable other purposes, including that of realizing himself as God. He has used the irrational and unreal conceptions of mathematics to help him in the construction of mechanical devices.

He has used his moral force to influence the actions even of wild animals. He has employed poetic genius for political purposes.)

15) Every force in the Universe is capable of being transformed into any other kind of force by using suitable means. There is thus an inexhaustible supply of any particular kind of force that we may need.

(Illustration: Heat may be transformed into light and power by using it to drive dynamos. The vibrations of the air may be used to kill men by so ordering them in speech so as to inflame war-like passions. The hallucinations connected with the mysterious energies of sex result in the perpetuation of the species.)

16) The application of any given force affects all the orders of being which exist in the object in the object to which it is applied, whichever of of those orders is directly affected.

(Illustration: If I strike a man with a dagger, his consciousness, not his body only, is affected by my act, although the dagger, as such, has no direct relation therewith.

Similarly, the power of my thought may so work on the mind of another person as to produce far-reaching physical changes in him, or in others through him.)

17) A man may learn to use any force so as to serve any purpose, by taking advantage of the above theorems.

(Illustration: A man may use a razor to make himself vigilant over his speech, by using it to cut himself whenever he ungaurdedly utters a chosen word. He may serve the same purpose by resolving that every incident of his life shall remind him of a particular thing, making every impression the starting point of a connected series of thoughts ending in that thing. He might also devote his whole energies to some one particular object, by resolving to do nothing at variance therewith, and to make every act turn to the advantage of that object.)

18) He may attract to himself any force of the Universe by making himself a fit receptacle for it, and arranging conditions so that its nature compels it to flow toward him.

(Illustration: If I want pure water to drink, I dig a well in a place where there is underground water; I prevent it from leaking away; and I arrange to take advantage of water's accordance with the laws of Hydrostatics to fill it.)

19) Man's sense of himself as seperate from, and opposed to, the Universe is a bar to his conducting its currents. It insulates him.

(Illustration: A popular leader is most successful when he forgets himself and remembers only "The Cause". Self-seeking engenders jealousies and schism. When the organs of the body assert their presence other by silent satisfaction, it is a sign they are diseased. The single exception is the organ of reproduction. Yet even in this case its self-assertion bears witness to its dissatisfaction with itself, since it cannot fulfil its function until completed by its counterpart in another organism.)

20) Man can only attract and employ the forces for which he is really fitted.

(Illustration: You cannot make a silk purse out of a sow's ear. A true man of science learns from every phenomeneon. But Nature is dumb to the hypocrite; for in her there is nothing false.)

It is no objection that the hypocrite is himself part of Nature. He is an "endothermic" product, divided against himself, with a tendency to break up. He will see his own qualities everywhere, and thus obtain a radical misconception of phenomena. Most religions of the past have failed by expecting nature to conform with their ideals of proper conduct.

21) There is no limit to the extent of the relations of any man with the Universe in essence; for as soon as man makes himself one with any idea the means of measurement cease to exist. But his power to utilize that force is limited by his mental power and capacity, and by the circumstances of his human environment.

(Illustration: When a man falls in love, the whole world becomes, to him, nothing but love boundless and immanent; but his mystical state is not contagious; his fellow-men are either amused or annoyed. He can only extend to others the effect which his love has had upon himself by means of his mental and physical qualities. Thus Catullus, Dante and Swinburne made their love a mighty mover of mankind by virtue of their power to put their thoughts on the subject in musical and eloquent language. Again, Cleopatra and other people in authority moulded the fortunes of many other people by allowing love to influence their political actions. The Magician, however well he succeed in making contact with the secret sources of energy in nature, can only use them to the extent permitted by his intellectual and moral qualities. Mohammed's intercourse with Gabriel was only effective because of his statesmanship, soldiership, and the sublimity of his command of Arabic. Hertz's discovery of the rays which we now use for wireless telegraphy was sterile until it reflected through the minds and wills of the people who could take his truth and transmit it to the world of action by means of mechanical and economic instruments.)

22) Every individual is essentially sufficient to himself.

But he is unsatisfactory to himself until he has established himself in his right relation with the universe.

(Illustration: A microscope, however perfect, is useless in the hands of savages. A poet, however sublime, must impose himself upon his generation if he is to enjoy (and even to understand) himself, as theoretically should be the case.)

23) Magick is the Science of understanding oneself and one's conditions.

It is the Art of applying that understanding in action.

(Illustration: A golf club is intended to move a special ball in a special way in special circumstances. A Niblick should rarely be used on the tee or a brassie under the bank of a bunker. But also, the use of any club demands skill and experience.)

24) Every man has an indefeasible right to be what he is.

(Illustration: To insist that any one else should comply with one's own standards is to outrage, not only him, but oneself, since both parties are equally born of necessity.)

25) Every man must do Magick each time he acts or even thinks, since a thought is an internal act whose influence ultimately affects action, though it may not do so at the time.

(Illustration: The least gesture causes a change in a man's own body and in the air around him; it disturbs the balance of the entire Universe, and its effects continue eternally throughout all space. Every thought, however swiftly suppressed, has its effect on the mind. It stands as one of the causes of every subsequent thought, and tends to influence every subsequent action. A golfer may lose a few yards on his drive, a few more with his second and third, he may lie on the green six bare inches too far from the hole, but the net result of these trifling mishaps is the difference between halving and losing the hole.)

26) Every man has a right, the right of self preservation, to fulfill himself to the utmost.

Men of "criminal nature" are simply at issue with their true Wills. The murderer has the Will to Live; and his will to murder is a false will at variance with his true Will, since he risks death at the hands of Society by obeying his criminal impulse.

(Illustration: A function imperfectly performed injures, not only itself, but everything associated with it. If the heart is afraid to beat for fear of disturbing the liver, the liver is starved for blood and avenges itself on the heart by upsetting digestion, which disorders respiration, on which cardiac welfare depends.)

27) Every man should make Magick the keystone of his life. He should learn its laws and live by them.

(Illustration: The Banker should discover the real meaning of his existence, the real motive which led him to choose that profession. He should under-stand banking as a necessary factor in the economic existence of mankind instead of merely a business whose objects are independant of the general welfare. He should learn to distinguish false values from real, and to act not on accidental fluctuations but on considerations of essential importance. Such a banker will prove himself superior to others; because he will not be an individual limited by transitory things, but a force of Nature, as impersonal, impartial and eternal as gravitation, as patient and irresistable as the tides. His system will not be subject to panic, any more than the law of Inverse Squares is disturbed by elections. He will not be anxious about his affairs because they will not be his; and for that reason he will be able to direct them with the calm, clear-headed confidence of an onlooker, with intelligence unclouded by selfinterest, and power unimpaired by passion.)

28) Every man has a right to fulfill his own will without being afraid that it may interfere with that of others; for if he is in his proper place, it is the fault of others if they interfere with him.

(Illustration: If a man like Napoleon were actually appointed by destiny to control Europe, he should not be blamed for exercising his rights. To oppose him would be an error. Any one so doing would have made a mistake as to his own destiny, except insofar as it mught be necessary for him to learn the lessons of defeat. The sun moves in space without interference. the order of nature provides an orbit for each star. A clash proves that one or the other has strayed from its course. But as to each man that keeps his true course, the more firmly he acts, the less likely others are to get in his way. His example will helpthem to find their own paths and pursue them. Every man that becomes a Magician helps others to do likewise. The more firmly and surely men

move, and the more such action is accepted as the standard of morality, the less will conflict and confusion hamper humanity.)

from: Magick in Theory and Practise by: Aleister Crowley THE INITIATED INTERPRETATION OF CEREMONIAL MAGIC It is loftily amusing to the student of magical literature who is not quite a fool - and rare is such a combination! - to note the criticism directed by the Philistine against the citadel of his science. Truly, since our childhood has ingrained into us not only literal belief in the Bible, but also substantial belief in Alf Laylah wa Laylah, and only adolescence can cure us, we are only too liable, in the rush and energy of dawning manhood, to overturn roughly and rashly both these classics, to regard them both on the same level, as interesting documents from the standpoint of folklore and anthropology, and as nothing more.

Even when we learn that the Bible, by a profound and minute study of the text, may be forced to yield up Qabalistic arcana of cosmic scope and importance, we are too often slow to apply a similar restorative to the companion volume, even if we are the lucky holders of Burton's veritable edition.

To me, then, it remains to raise the Alf Laylah wa Laylah into its proper place once more.

I am not concerned to deny the objective reality of all "magical" phenomena; if they are illusions, they are at least as real as many unquestioned facts of daily life; and, if we follow Herbert Spencer, they are at least evidence of some cause.

Now, this fact is our base. What is the cause of my illusion of seeing a spirit in the triangle of Art. Every smatterer, every expert in psychology, will answer: "That cause lies in your brain."

English children (pace the Education Act) are taught that the Universe lies in infinite Space; Hindu children, in the Akasa, which is the same thing.

Those Europeans who go a little deeper learn from Fichte, that the phenomenal Universe is the creation of the Ego; Hindus, or Europeans studying under Hindu Gurus, are told, that by Akasa is meant the Chitakasa. The Chitakasa is situated in the "Third Eye," i.e., in the brain. By assuming higher dimensions of space, we can assimulate this fact to Realism; but we have no need to take so much trouble.

This being true for the ordinary Universe, that all sense-impressions are dependent on changes in the brain,' we must include illusions, which are after all senseimpressions as much as "realities" are, in the class of "phenomena dependent on brain-changes."

Magical phenomena, however, come under a special sub-class, since they are willed, and their cause is the series of "real" phenomena called the operations of ceremonial Magic.

These consist of: (1) Sight: The circle, square, triangle, vessels, lamps, robes, implements, etc.

(2) Sound: The invocations.

(3) (4) (5) (6)

Smell: The perfumes.

Taste: The Sacraments.

Touch: As under (1).

Mind: The combination of all these and reflection on their significance.

These unusual impressions, (1-5) produce unusual brain-changes; hence their summary (6) is of unusual kind. Its projection back into the apparently phenomenal world is therefore unusual.

Herein then consists the reality of the operations and effects of ceremonial magic,' and I conceive that the apology is ample, so far as the "effects" refer only to those phenomena which appear to the magician himself, the appearance of the spirit, his conversation, possible shocks from imprudence, and so on, even to ecstasy on the one hand, and death or madness on the other.

But can any of the effects described in this our book Goetia be obtained, and if so, can you give a rational explanation of the circumstances? Say you so?

I can, and will.

The spirits of the Goetia are portions of the human brain.

Their seals therefore represent (Mr. Spencer's projected stimulating or regulating those particular spots, (through the eye).

The names of God are vibrations calculated to establish :

cube)

methods

of

(a) General control of the brain. (Establishment of functions relative to the subtle world.) (b) Control over the brain in detail. (Rank or type of the Spirit.) (c) Control of one special portion. (Name of the Spirit.)

The perfumes aid this through smell. Usually the perfume will only tend to control a large area; but there is an attribution of perfumes to letters of the alphabet enabling one, by a Qabalistic formula, to spell out the Spirit's name.

I need not enter into more particular discussion of these points; the intelligent reader can easily fill in what is lacking.

If, then, I say, with Solomon "The Spirit Cimeries teaches logic," what I mean is: "Those portions of my brain which subserve the logical faculty may be stimulated and developed by following out the processes called 'The Invocation of Cimieries'."

And this is a purely materialistic rational statement; it is independent of any objective hierarchy at all. Philosophy has nothing to say; and Science can only suspend judgment, pending a proper and methodical investigation of the facts alleged.

Unfortunately, we cannot stop there. Solomon promises us that we can (1) obtain information; (2) destroy our enemies; (3) understand the voices of nature; (4) obtain treasure; (5) heal diseases, etc. I have taken these five powers at random; considerations of space forbid me to ex-plain all.

1.

Brings up facts from sub-consciousness.

2.

Here we come to an interesting fact. It is curious to note the contrast between the noble means and the apparently vile ends of magical rituals. The latter are disguises for sublime truths. "To destroy our enemies" is to realize the illusion of duality, to excite compassion.

(Ah! Mr. Waite, the world of Magic is a mirror, wherein who sees muck is muck.)

3.

A careful naturalist will understand much from the voices of the animals he has studied long. Even a child knows the difference of a cat's miauwing and purring. The faculty may be greatly developed.

4.

Business capacity may be stimulated.

5.

Abnormal states of the body may be corrected, and the involved tissues brought back to tone, in obedience to currents started from the brain.

So for all other phenomena. There is no effect which is truly and necessarily miraculous.

Our Ceremonial Magic fines down then, to a series of minute, though of course empirical, physiological experiments, and who so will carry them through intelligently need not fear the result.

I have all the health, and treasure, and logic I need; I have no time to waste. "There is a lion in the way." For me these practices are useless but for the benefit of others less fortunate I give them to the world, together with this explanation of, and apology for, them.

I trust that the explanation will enable many students who have hitherto, by a puerile objectivity in their -view of the question, obtained no results, to succeed; that the apology may impress upon our scornful men of science that the study of the bacillus should give place to that of the baculurn, the little to the great-how great one only realizes when one identifies the wand with the Mahalingam, up which Brahma flew at the rate of 84,000 yojanas a second for 84,000 mahakalpas, down which Vishnu flew at the rate of 84,000 crores, of yojanas a second for 84,000 crores of mahakalpas-yet neither reached an end.

But I reach an end.

from: the introduction to the Goetia, or Lesser Key of Solomon the King by: Aleister Crowley Manifestation requires inversion because it occurs at the intersection of equal amounts of opposite forces. Coming from one direction is the energy of mentation.

Coming from the opposite direction is the matter of materiality. Matter is a positive, and energy is a negative. As such, matter is usually a centrality, while energy is circular around and outside of it. For manifestation to occur, mentation must make a hole of materiality.

Ordinarily, materiality would meet materiality kalisthenically. They would be equal in strength and opposite in substance. However, for any form of manifestation to succeed, inversion must occur between the polarised strength and substance. The energy of mentation and the matter of materiality must become equal in substance, but opposite in strength. Once the strengths of mentation and materiality have become polarised, then the substance of the two will become equal.

The pressure of materiality is relative to the angle of trajectory of mentation. Thus, to

reverse these traits, then the viscosity of materiality and the friction of mentation must be reversed. For the strength of mentation to become opposite the strength of materiality, therefore, then one has to be slowed while the other is quickened.

Because every material object is comprised of energy at one fixed velocity of vibration or another, determining their solidity of consistency, then the opposite of this is the variable velocity of thoughts in the mind. For mind to manifest matter, it must move at a fixed velocity, either faster or slower, than matter. This will create a vacuum of alteration, resulting in the vacuum being filled by a varying vibrational velocity of matter.

Now, since it is clear that there is a polarisation in velocity between mind and matter, such that one repels the other, then it is necessary to correct this polarisation inside the mind. The mind must move simultaneously more rapidly and more slowly than some vibrational frequency of a material object in order to “wrap itself around� the fixed vibrational frequency of the material object.

Once the vibrational frequency of the mind becomes a variable polarity, it inverts the vibrational frequency of its fixed point of concentration. The point of concentration becomes a variable polarity; the object becomes subjective. Once this has occurred, then the same type of connection between the objective mind and the subjective substance is established as when a hand reaches out and grasps something. This is the same, though reversed, relationship as between the subjective mind and the substantial object of attention ordinarily.

Now, as to how the ordinarily variable vibrational frequency of thoughts can be converted into a dual polarity relative to itself, there are several techniques for this.

The application of a specific methodology will determine the mechanism of the results acquired. For example, an effect can be accomplished using technology as an intervening factor. Technology as a medium produces a clean, direct effect, however because technology is primarily material, its effect is only arithmetic. For effectivity to become exponential, then technology, matter, or a medium of any kind must be discarded. However, this is more difficult to sustain, and is best discussed elsewhere.

In this exposition we will deal primarily with the usage of a mediumistic type of conversion between the fixed polarity of the mind achieved by simultaneous rapidity and relaxation of thought and the variable vibrational frequency determining the substantial consistency of materiality.

What we are dealing with here is therefore not the effect or end result of manifestation, but the medium itself between the mind and matter which, when present, at least partially determines this effect and outcome, and which is either material or mental in itself. Now, to the extent that this medium is mental, it has largely been partitioned as unknown, inexplicable and mysterious. This is merely to say that it is accessible for discussion only through descriptions which relate it to physical mediums. To this extent, we have suffered a great deal of observationally inaccurate astrology, bodily posturing in magical ritual, unfortunate choices of metaphors by physicists, and general superstition throughout the ages. Much of this plays directly into what has become the physical nature of material mediums, though little of the actual physical media pertain to these types of ceremonial allegories. It is to the more physical than mental media which we shall turn our attention here.

Now, as far as a direct physical medium for manifestation to occur, there are several, as was mentioned. Some are physiological, such as the opposable thumb, while some are technological, such as the internet. While thumbs enable us to perform actions

such as utilising tools to build things, which is a very slow, laboriously rational, and commonly accepted method of manifestation, the uses of technology as a medium rather than merely a tool in itself are only beginning to be uncovered. Modern philosophers discuss the concept of the meaning becoming the message, and the message becoming the meaning, etc. However this only appears to be a new bent in philosophy because the past magicians had already worked out their dominance relative to the staff or the wand.

from: The Tree of Death by: Jon Gee Practical Magick: Craft The Magician works in a Temple; the Universe, which is (be it remembered!) conterminous with himself. In this temple a Circle is drawn upon the floor for the limitation of his working. This circle is protected by divine names, the influences on which he relies to keep out hostile thoughts. Within the circle stands an Altar, the solid basis on which he works, the foundation of all. Upon the Altar are his Wand, Cup, Sword, and Pantacle, to represent his Will, his Understanding, his Reason, and the lower parts of his being, respectively. On the Altar, too, is a phial of Oil, surrounded by a Scourge, a Dagger, and a Chain, while above the Altar hangs a Lamp.

The Magician wears a Crown, a single Robe, and a Lamen, and he bears a Book of Conjurations and a Bell. The oil consecrates everything that is touched with it; it is his aspiration; all acts performed in accordance with that are holy. The scourge tortures him; the dagger wounds him; the chain binds him. It is by virtue of these three that his aspiration remains pure, and is able to consecrate all other things. He wears a crown to affirm his lordship, his divinity; a robe to symbolize silence, and a lamen to declare his work. The book of spells or conjurations is his magical record, his Karma. In the East is the Magick Fire, in which all burns up at last.

from: Magick, Book 4, Part II by: Aleister Crowley The Circle The form of Circles is not alwaies one and the same; but useth to be changed, according to the order of the Spirits that are to be called, their places, times, daies and hours. For in making a Circle, it ought to be considered in what time of the year, what day, and what hour, that you make the Circle; what Spirits you would call, to what Star and Region they do belong, and what functions they have. Therefore let there be made three Circles of the latitude of nine foot, and let them be distant one from another a hands breadth; 1. and in the middle [i.e. inner] Circle, first, write the name of the hour wherein you do the work.

2.

In the second place, Write the name of the Angel of the hour.

3.

In the third place, The Sigil of the Angel of the hour.

4.

Fourthly, The name of the Angel that ruleth that day wherein you do the work, and the names of his ministers.

5.

In the fifth place, The name of the present time [i.e. season such as Spring].

6.

Sixthly, The name of the Spirits ruling in that part of time, and their Presidents.

7.

Seventhly, The name of the head of the Signe ruling in that part of time

[season] wherein you work.

8.

Eighthly, The name of the earth, according to that part of time [season] wherein you work.

9.

Ninthly, and for the compleating of the middle Circle, Write the name of the Sun and of the Moon, according to the said rule of time [season]; for as the time is changed, so the names are to be altered.

And in the outermost Circle, let there be drawn in the four Angles, the names of the presidential Angels of the Air, that day wherein you would do this work; to wit, the name of the King and his three Ministers.

Without the Circle, in four Angles, let Pentagones be made.

In the inner Circle let there be written four divine names with crosses interposed in the middle of the Circle; to wit, towards the East let there be written Alpha, and towards the West let there be written Omega; and let a cross divide the middle of the Circle. When the Circle is thus finished, according to the rule now before written, you shall proceed.

from: Heptameron, Magical Elements by: Peter de Abano Timing If you have any art ready prepared to speak with spirits, you must work in the first hour of Mercury, and his day [Wednesday] in the morning. And thus you may finish all arts. Note that the time be pleasant, the air fair and clear, when thou workest.

1.

2.

3.

4.

The fair and beautiful spirits are in the North.

The fiery spirits remain in the East.

They which are created of the water remain in the West.

They which came of the wind are in the South.

Note also, that if thou hast once brought to pass one experiment, thou maist work the same again without observing of the hour, or any other solemnity.

from: Clavicula Solomonis, Book 2 by: SL Mathers (trans.)

AMAYMON king of the east, Gorson king of the south, Zimimar king of the north, Goap king and prince of the west, may be bound from the third houre, till noone, and from the ninth houre till evening. Marquesses may be bound from the ninth houre till compline, and from compline till the end of the daie. Dukes may be hound from the first houre till noone; and cleare wether is to be observed. Prelates may be bound in anie houre of the daie. Knights from daie dawning, till sunne rising; or from evensong, till the sunne set. A President may not be bound in anie houre of the daie, except the king, whome he obeieth, be invocated; nor in the shutting of the evening.

Counties or erles [Counts or Earls] may be bound at anie houre of the daie, so it be in the woods or feelds, where men resort not.

from: Pseudomonarchia Daemonum by: Johann Weyer FIRST, thou shalt know and observe the Moon’s Age for thy working. The best days be

when the Moon Luna is 2, 4, 6, 8, 10, 12, or 14 days old, as Solomon saith; and no other days be profitable. The Seals of the 72 Kings are to be made in Metals. The Chief Kings’ in Sol (Gold); Marquises’ in Luna (Silver); Dukes’ in Venus (Copper); Prelacies’ in Jupiter (Tin); Knights’ in Saturn (Lead); Presidents’ in Mercury (Mercury); Earls’ in Venus (Copper), and Luna (Silver), alike equal, etc. THESE 72 Kings be under the Power of AMAYMON, CORSON, ZIMIMAY or ZIMINAIR, and GAAP, who are the Four Great Kings ruling in the Four Quarters, or Cardinal Points, viz.: East, West, North, and South, and are not to be called forth except it be upon Great Occasions; but are to be Invocated and Commanded to send such or such a Spirit that is under their Power and Rule, as is shown in the following Invocations or Conjurations. And the Chief Kings may be bound from 9 till 12 o’clock at Noon, and from 3 till Sunset; Marquises may be bound from 3 in the afternoon till 9 at Night, and from 9 at Night till Sunrise; Dukes may be bound from Sunrise till Noonday in Clear Weather; Prelates may be bound any hour of the \Day; Knights may from Dawning of Day till Sunrise, or from 4 o’clock till Sunset; Presidents may be bound any time, excepting Twilight, at Night, unless the King whom they are under be Invocated; and Counties or Earls any hour of the Day, so it be in Woods, or in any other places whither men resort not, or where no noise is, etc. from: Lemegeton, Goetia by: Mathers (trans.) & Crowley (ed.)

There be no other days (to be observed) than those which God hath ordained unto our Fathers, viz., All Saturdays, which be the days of the Sabbath Passover; and the Feast of Tabernacles of which the former is the Fifteenth Day of the First of our Months, and the latter (beginneth on) the Fifteenth Day of the Seventh Month. Now for this Operation, any person of whatever Law he may be, provided that he confesseth that there is One God, may observe these feasts. However, the true time of commencing this Operation is the first day after the Celebration of the Feasts of Easter, and this was ordained unto Noah, being the most convenient time, and the end falleth just at the (Feast of) Tabernacles. Our predecessors have thus observed it, and the Angel also hath approved it; and also it is more advisable to follow good counsel and example, than to be obstinate and follow one's own caprice; and also to treat the election of a particular day as a Pagan idea, paying no regard whatever either to Time nor to the Elements; but only (having respect) unto Him Who granteth such a period. Thus then will we be found men in the fittest condition of Grace and reconciled with God, and purer than at another period; and this being an essential point ye ought well to consider the same.

It is, however, quite true that the Elements and the Constellations do perform of themselves certain operations but this is to be understood of natural things, as it happeneth that one day is different unto another; but such a difference hath not operation in things Spiritual and Supernatural, being thus useless for (higher) Magical Operations. The Election of Days is still more useless, the Election of Hours and Minutes whereof the ignorant make so much, is further a very great error.

Wherefore I have resolved to write this particular chapter, in order that this error might appear more plainly evident unto him who readeth it, and that be may draw profit therefrom so as to operate with judgment.

from: Sacred Magic of Abramelin by: SL Mathers (ed.)

The Chrism (described in Exodus 30:22-25) • 1 part Pure Myrrh, “mar deror,” 500 shekels (about 6 kg) • 1/2 part Sweet Cinnamon, “kinnemon besem,” 250 shekels (about 3 kg) • 1 part Cannabis, “keneh bosem,” 250 shekels (about 3 kg) • 1 part Cassia, “kiddah,” 500 shekels (about 6 kg) • 7 parts Olive oil, “shemen sayith,” one hin (about 5 quarts according to Adam Clarke; about 4 L according toShiurei Torah, 7 L according to the Chazon Ish)

:: HISTORY :: THE BOOK OF GIANTS 1Q23 Frag. 9 + 14 + 15 2[ . . . ] they knew the secrets of [ . . . ] 3[ . . . si]n was great in the earth [ . . . ] 4[ . . . ] and they killed manY [ . . ] 5[ . . . they begat] giants [ . . . ] 4Q531 Frag. 3 2[ . . . everything that the] earth produced [ . . . ] [ . . . ] the great fish [ . . . ] 14[ . . . ] the sky with all that grew [ . . . ] 15[ . . . fruit of] the earth and all kinds of grain and al1 the trees [ . . . ] 16[ . . . ] beasts and reptiles . . . [al]l creeping things of the earth and they observed all [ . . . ] |8[ . . . eve]ry harsh deed and [ . . . ] utterance [ . . . ] l9[ . . . ] male and female, and among humans [ . . . ] 1Q23 Frag. 1 + 6 [ . . . two hundred] 2donkeys, two hundred asses, two hundred . . . rams of the] 3flock, two hundred goats, two hundred [ . . . beast of the] 4field from every animal, from every [bird . . . ] 5[ . . . ] for miscegenation [ . . . ] 4Q531 Frag. 2 [ . . . ] they defiled [ . . . ] 2[ . . . they begot] giants and monsters [ . . . ] 3[ . . . ] they begot, and, behold, all [the earth was corrupted . . . ] 4[ . . . ] with its blood and by the hand of [ . . . ] 5[giant's] which did not suffice for them and [ . . . ] 6[ . . . ] and they were seeking to devour many [ . . . ] 7[ . . . ] 8[ . . . ] the monsters attacked it.

4Q532 Col. 2 Frags. 1 - 6 2[ . . . ] flesh [ . . . ] 3al[l . . . ] monsters [ . . . ] will be [ . . . ] 4[ . . . ] they would arise [ . . . ] lacking in true knowledge [ . . . ] because [ . . . ] 5[ . . . ] the earth [grew corrupt . . . ] mighty [ . . . ] 6[ . . . ] they were considering [ . . . ] 7[ . . . ] from the angels upon [ . . . ] 8[ . . . ] in the end it will perish and die [ . . . ] 9[ . . . ] they caused great corruption in the [earth . . . ] [ . . . this did not] suffice to [ . . . ] "they will be [ . . . ] 2Q26 [ . . . ] they drenched the tablet in the wa[ter . . . ] 2[ . . . ] the waters went up over the [tablet . . . ] 3[ . . . ] they lifted out the tablet from the water of [ . . . ] 4Q530 Frag.7 [ . . . this vision] is for cursing and sorrow. I am the one who confessed 2[ . . . ] the whole group of the castaways that I shall go to [ . . . ] 3[ . . . the spirits of the sl]ain complaining about their killers and crying out 4[ . . . ] that we shall die together and be made an end of [ . . . ] much and I will be sleeping, and bread 6[ . . . ] for my dwelling; the vision and also [ . . . ] entered into the gathering of the giants 8[ ...]

6Q8 [ . . . ] Ohya and he said to Mahway [ . . . ] 2[ . . . ] without trembling. Who showed you all this vision, [my] brother? 3[ . . . ] Barakel, my father, was with me. 4[ . . . ] Before Mahway had finished telling what [he had seen . . . ] 5[ . . . said] to him, Now I have heard wonders! If a barren woman gives birth [ . . . ] 4Q530 Frag. 4 3[There]upon Ohya said to Ha[hya . . . ] 4[ . . . to be destroyed] from upon the earth and [ . . . ] 5[ . . . the ea]rth. When 6[ . . . ] they wept before [the giants . . . ] 4Q530 Frag. 7 3[ . . . ] your strength [ . . . ] 4[ . . . ] 5Thereupon Ohya [said] to Hahya [ . . . ] Then he answered, It is not for 6us, but for Azaiel, for he did [ . . . the children of] angels 7are the giants, and they would not let all their poved ones] be neglected [. . . we have] not been cast down; you have strength [ . . . ] 4Q531 Frag. 1 3[ . . . I am a] giant, and by the mighty strength of my arm and my own great strength 4[ . . . any]one mortal, and I have made war against them; but I am not

[ . . . ] able to stand against them, for my opponents 6[ . . . ] reside in [Heav]en, and they dwell in the holy places. And not 7[ . . . they] are stronger than I. 8[ . . . ] of the wild beast has come, and the wild man they call [me].

9[ . . . ] Then Ohya said to him, I have been forced to have a dream [ . . . ] the sleep of my eyes [vanished], to let me see a vision. Now I know that on [ . . . ] 11-12[ . . . ] Gilgamesh [ . . . ] 6Q8 Frag. 2 1three of its roots [ . . . ] [while] I was [watching,] there came [ . . . they moved the roots into] 3this garden, all of them, and not [ . . . ] 4Q530 Col. 2 1concerns the death of our souls [ . . . ] and all his comrades, [and Oh]ya told them what Gilgamesh said to him 2[ . . . ] and it was said [ . . . ] "concerning [ . . . ] the leader has cursed the potentates" 3and the giants were glad at his words. Then he turned and left [ . . . ] Thereupon two of them had dreams 4and the sleep of their eye, fled from them, and they arose and came to [ . . . and told] their dreams, and said in the assembly of [their comrades] the monsters 6[ . . . In] my dream I was watching this very night 7[and there was a garden . . . ] gardeners and they were watering 8[ . . . two hundred trees and] large shoots came out of their root 9[ . . . ] all the water, and the fire burned all 10[the garden . . . ] They found the giants to tell them 11[the dream . . . ] [ . . . to Enoch] the noted scribe, and he will interpret for us 12the dream. Thereupon his fellow Ohya declared and said to the giants, 13I too had a dream this night, O giants, and, behold, the Ruler of Heaven came down to earth 14[ . . . ] and such is the end of the dream. [Thereupon] all th e giants [and monsters! grew afraid 15and called Mahway. He came to them and the giants pleaded with him and sent him to Enoch 16[the noted scribe]. They said to him, Go [ . . . ] to you that 17[ . . . ] you have heard his voice. And he said to him, He wil1 [ . . . and] interpret the dreams [ . . . ] Col. 3 3[ . . . ] how long the giants have to live. [ . . . ] [ . . . he mounted up in the air] 41ike strong winds, and flew with his hands like ea[gles . . . he left behind] 5the inhabited world and passed over Desolation, the great desert [ . . . ] 6and Enoch saw him and hailed him, and Mahway said to him [ . . . ] 7hither and thither a second time to Mahway [ . . . The giants awaig 8your words, and all the monsters of the earth. If [ . . . ] has been carried [ . . . ] 9from the days of [ . . . ] their [ . . . ] and they will be added [ . . . ] 10[ . . . ] we would know from you their meaning [ . . . ] 11[ . . . two hundred tr]ees that from heaven [came down . . . ] 4Q530 Frag. 2 The scribe [Enoch . . . ] 2[ . . . ] 3a copy of the second tablet that [Epoch] se[nt . . . ] 4in the very handwriting of Enoch the noted scribe [ . . . In the name of God the great] 5and holy one, to Shemihaza and all [his companions . . . ] 61et it be known to you that not [ . . . ] 7and the things you have done, and that your wives [ . . . ] 8they and their sons and the wives of [their sons . . . ] 9by your licentiousness on the earth, and there has been upon you [ . . . and the land is crying out] 10and complaining about you and the deeds of your children [ . . . ] 11the harm that you have done to it. [ . . . ] 12until Raphael arrives, behold, destruction [is coming, a great flood, and it will destroy all living things] 13and whatever is in the deserts and the seas. And the meaning of the matter [ . . . ] 14upon you for evil. But now, loosen the bonds bi[nding you to evil . . . ] l5and pray.

4Q531 Frag. 7 3[ . . . great fear] seized me and I fell on my face; I heard his voice [ . . . ] 4[ . . . ] he dwelt among human beings but he did not learn from them [ . . . ]

THE WATCHERS OF ENOCH CHAPTER VI. 1. And it came to pass when the children of men had multiplied that in those days were born unto them beautiful and comely daughters. 2. And the angels, the children of the heaven, saw and lusted after them, and said to one another: 'Come, let us choose us wives from among the children of men and beget us children.' 3. And Semjâzâ, who was their leader, said unto them: 'I fear ye will not indeed agree to do this deed, and I alone shall have to pay the penalty of a great sin.' 4. And they all answered him and said: 'Let us all swear an oath, and all bind ourselves by mutual imprecations not to abandon this plan but to do this thing.' 5. Then sware they all together and bound themselves by mutual imprecations upon it. 6. And they were in all two hundred; who descended in the days of Jared on the summit of Mount Hermon, and they called it Mount Hermon, because they had sworn and bound themselves by mutual imprecations upon it. 7. And these are the names of their leaders: Sêmîazâz, their leader, Arâkîba, Râmêêl, Kôkabîêl, Tâmîêl, Râmîêl, Dânêl, Ezêqêêl, Barâqîjâl, Asâêl, Armârôs, Batârêl, Anânêl, Zaqîêl, Samsâpêêl, Satarêl, Tûrêl, Jômjâêl, Sariêl. 8. These are their chiefs of tens.

CHAPTER VII. 1. And all the others together with them took unto themselves wives, and each chose for himself one, and they began to go in unto them and to defile themselves with them, and they taught them charms and enchantments, and the cutting of roots, and made them acquainted with plants. 2. And they became pregnant, and they bare great giants, whose height was three thousand ells: 3. Who consumed all the acquisitions of men. And when men could no longer sustain them, 4. the giants turned against them and devoured mankind. 5. And they began to sin against birds, and beasts, and reptiles, and fish, and to devour one another's flesh, and drink the blood. 6. Then the earth laid accusation against the lawless ones.

CHAPTER VIII. 1. And Azâzêl taught men to make swords, and knives, and shields, and breastplates, and made known to them the metals of the earth and the art of working them, and bracelets, and ornaments, and the use of antimony, and the beautifying of the eyelids, and all kinds of costly stones, and all colouring tinctures. 2. And there arose much godlessness, and they committed fornication, and they were led astray, and became corrupt in all their ways. Semjâzâ taught enchantments, and root-cuttings, Armârôs the resolving of enchantments, Barâqîjâl, (taught) astrology, Kôkabêl the constellations, Ezêqêêl the knowledge of the clouds, Araqiêl the signs of the earth, Shamsiêl the signs of the sun, and Sariêl the course of the moon. And as men perished, they cried, and their cry went up to heaven . . .

CHAPTER IX. 1. And then Michael, Uriel, Raphael, and Gabriel looked down from heaven and saw much blood being shed upon the earth, and all lawlessness being wrought upon the earth. 2. And they said one to another: 'The earth made without inhabitant cries the voice of their crying up to the gates of heaven. 3 And now to you, the holy ones of heaven, the souls of men make their suit, saying, "Bring our cause before the Most High.".' 4. And they said to the Lord of the ages: 'Lord of lords, God of gods, King of kings, and God of the ages, the throne of Thy glory (standeth) unto all the generations of the ages, and Thy name holy and glorious and blessed unto all the ages! 5. Thou hast made all things, and power over all things hast Thou: and all things

are naked and open in Thy sight, and Thou seest all things, and nothing can hide itself from Thee. 6. Thou seest what Azâzêl hath done, who hath taught all unrighteousness on earth and revealed the eternal secrets which were (preserved) in heaven, which men were striving to learn: 7. And Semjâzâ, to whom Thou hast given authority to bear rule over his associates. 8. And they have gone to the daughters of men upon the earth, and have slept with the women, and have defiled themselves, and revealed to them all kinds of sins. 9. And the women have borne giants, and the whole earth has thereby been filled with blood and unrighteousness.

10. And now, behold, the souls of those who have died are crying and making their suit to the gates of heaven, and their lamentations have ascended: and cannot cease because of the lawless deeds which are wrought on the earth. 11. And Thou knowest all things before they come to pass, and Thou seest these things and Thou dost suffer them, and Thou dost not say to us what we are to do to them in regard to these.'

CHAPTER X. 1. Then said the Most High, the Holy and Great One spake, and sent Uriel to the son of Lamech, and said to him: 2. Go to Noah and tell him in my name "Hide thyself!" and reveal to him the end that is approaching: that the whole earth will be destroyed, and a deluge is about to come upon the whole earth, and will destroy all that is on it. 3.

And now instruct him that he may escape and his seed may be preserved for all the generations of the world.' 4. And again the Lord said to Raphael: 'Bind Azâzêl hand and foot, and cast him into the darkness: and make an opening in the desert, which is in Dûdâêl, and cast him therein. 5. And place upon him rough and jagged rocks, and cover him with darkness, and let him abide there for ever, and cover his face that he may not see light. 6. And on the day of the great judgement he shall be cast into the fire. And heal the earth which the angels have corrupted, and proclaim the healing of the earth, that they may heal the plague, and that all the children of men may not perish through all the secret things that the Watchers have disclosed and have taught their sons. 8. And the whole earth has been corrupted through the works that were taught by Azâzêl: to him ascribe all sin.' 9. And to Gabriel said the Lord: 'Proceed against the bastards and the reprobates, and against the children of fornication: and destroy [the children of fornication and] the children of the Watchers from amongst men [and cause them to go forth]: send them one against the other that they may destroy each other in battle: for length of days shall they not have. 10. And no request that they (i.e. their fathers) make of thee shall be granted unto their fathers on their behalf; for they hope to live an eternal life, and that each one of them will live five hundred years.' 11. And the Lord said unto Michael: 'Go, bind Semjâzâ and his associates who have united themselves with women so as to have defiled themselves with them in all their uncleanness. 12. And when their sons have slain one another, and they have seen the destruction of their beloved ones, bind them fast for seventy generations in the valleys of the earth, till the day of their judgement and of their consummation, till the judgement that is for ever and ever is consummated. 13. In those days they shall be led off to the abyss of fire: and to the torment and the prison in which they shall be confined for ever. And whosoever shall be condemned and destroyed will from thenceforth be bound together with them to the end of all generations. 15. And destroy all the spirits of the reprobate and the children of the Watchers, because they have wronged mankind. Destroy all wrong from the face of the earth and let every evil work come to an end: and let the plant of righteousness and truth appear: ?and it shall prove a blessing; the works of righteousness and truth? shall be planted in truth and joy for evermore.

17 And then shall all the righteous escape, And shall live till they beget thousands of children, And all the days of their youth and their old age Shall they complete in peace.

18 And then shall the whole earth be tilled in righteousness, and shall all be planted with trees and be full of blessing. 19. And all desirable trees shall be planted on it, and they shall plant vines on it: and the vine which they plant thereon shall yield wine in abundance, and as for all the seed which is sown thereon each measure (of it) shall bear a thousand, and each measure of olives shall yield ten presses of oil. 20.

And cleanse thou the earth from all oppression, and from all unrighteousness, and from all sin, and from all godlessness: and all the uncleanness that is wrought upon the earth destroy from off the earth. 21. And all the children of men shall become righteous, and all nations shall offer adoration and shall praise Me, and all shall worship Me. And the earth shall be cleansed from all defilement, and from all sin, and from all punishment, and from all torment, and I will never again send (them) upon it from generation to generation and for ever.

CHAPTER XI. 1. And in those days I will open the store chambers of blessing which are in the heaven, so as to send them down upon the earth over the work and labour of the children of men. 2. And truth and peace shall be associated together throughout all the days of the world and throughout all the generations of men.'

THE HYPOSTASIS OF THE ARCHONS On account of the reality of the authorities, (inspired) by the spirit of the father of truth, the great apostle - referring to the "authorities of the darkness" - told us that "our contest is not against flesh and blood; rather, the authorities of the universe and the spirits of wickedness." I have sent this (to you) because you inquire about the reality of the authorities.

Their chief is blind; because of his power and his ignorance and his arrogance he said, with his power, "It is I who am God; there is none apart from me." When he said this, he sinned against the entirety. And this speech got up to incorruptibility; then there was a voice that came forth from incorruptibility, saying, "You are mistaken, Samael" - which is, "god of the blind."

His thoughts became blind. And, having expelled his power - that is, the blasphemy he had spoken - he pursued it down to chaos and the abyss, his mother, at the instigation of Pistis Sophia. And she established each of his offspring in conformity with its power - after the pattern of the realms that are above, for by starting from the invisible world the visible world was invented.

As incorruptibility looked down into the region of the waters, her image appeared in the waters; and the authorities of the darkness became enamored of her. But they could not lay hold of that image, which had appeared to them in the waters, because of their weakness - since beings that merely possess a soul cannot lay hold of those that possess a spirit - for they were from below, while it was from above. This is the reason why "incorruptibility looked down into the region (etc.)": so that, by the father's will, she might bring the entirety into union with the light.

The rulers laid plans and said, "Come, let us create a man that will be soil from the earth." They modeled their creature as one wholly of the earth. Now the rulers [...] body [...] they have [...] female [...] is [...] with the face of a beast. They had taken some soil from the earth and modeled their man after their body and after the image of God that had appeared to them in the waters. They said, "Come, let us lay hold of it by means of the form that we have modeled, so that it may see its male counterpart [...],

and we may seize it with the form that we have modeled" - not understanding the force of God, because of their powerlessness. And he breathed into his face; and the man came to have a soul (and remained) upon the ground many days. But they could not make him arise because of their powerlessness. Like storm winds they persisted (in blowing), that they might try to capture that image, which had appeared to them in the waters. And they did not know the identity of its power.

Now all these things came to pass by the will of the father of the entirety.

Afterwards, the spirit saw the soul-endowed man upon the ground. And the spirit came forth from the Adamantine Land; it descended and came to dwell within him, and that man became a living soul. It called his name Adam, since he was found moving upon the ground. A voice came forth from incorruptibility for the assistance of Adam; and the rulers gathered together all the animals of the earth and all the birds of heaven and brought them in to Adam to see what Adam would call them, that he might give a name to each of the birds and all the beasts.

They took Adam and put him the garden, that he might cultivate it and keep watch over it. And the rulers issued a command to him, saying, "From every tree in the garden shall you eat; yet from the tree of recognizing good and evil do not eat, nor touch it; for the day you eat from it, with death you are going to die."

They [...] this. They do not understand what they have said to him; rather, by the father's will, they said this in such a way that he might (in fact) eat, and that Adam might <not> regard them as would a man of an exclusively material nature.

The rulers took counsel with one another and said, "Come, let us cause a deep sleep to fall upon Adam." And he slept. - Now the deep sleep that they "caused to fall upon him, and he slept" is Ignorance. - They opened his side like a living woman. And they built up his side with some flesh in place of her, and Adam came to be endowed only with soul.

And the spirit-endowed woman came to him and spoke with him, saying, "Arise, Adam." And when he saw her, he said, "It is you who have given me life; you will be called 'mother of the living'. - For it is she who is my mother. It is she who is the physician, and the woman, and she who has given birth."

Then the authorities came up to their Adam. And when they saw his female counterpart speaking with him, they became agitated with great agitation; and they became enamored of her. They said to one another, "Come, let us sow our seed in her," and they pursued her. And she laughed at them for their witlessness and their blindness; and in their clutches she became a tree, and left before them her shadowy reflection resembling herself; and they defiled it foully. - And they defiled the stamp of her voice, so that by the form they had modeled, together with their (own) image, they made themselves liable to condemnation.

Then the female spiritual principle came in the snake, the instructor; and it taught them, saying, "What did he say to you? Was it, 'From every tree in the garden shall you eat; yet - from the tree of recognizing good and evil do not eat'?"

The carnal woman said, "Not only did he say 'Do not eat', but even 'Do not touch it; for the day you eat from it, with death you are going to die.'"

And the snake, the instructor, said, "With death you shall not die; for it was out of jealousy that he said this to you. Rather your eyes shall open and you shall come to be

like gods, recognizing evil and good." And the female instructing principle was taken away from the snake, and she left it behind, merely a thing of the earth.

And the carnal woman took from the tree and ate; and she gave to her husband as well as herself; and these beings that possessed only a soul, ate. And their imperfection became apparent in their lack of knowledge; and they recognized that they were naked of the spiritual element, and took fig leaves and bound them upon their loins.

Then the chief ruler came; and he said, "Adam! Where are you?" - for he did not understand what had happened. And Adam said, "I heard your voice and was afraid because I was naked; and I hid."

The ruler said, "Why did you hide, unless it is because you have eaten from the tree from which alone I commanded you not to eat? And you have eaten!"

Adam said, "The woman that you gave me, she gave to me and I ate." And the arrogant ruler cursed the woman.

The woman said, "It was the snake that led me astray and I ate." They turned to the snake and cursed its shadowy reflection, [...] powerless, not comprehending that it was a form they themselves had modeled. From that day, the snake came to be under the curse of the authorities; until the all-powerful man was to come, that curse fell upon the snake.

They turned to their Adam and took him and expelled him from the garden along with his wife; for they have no blessing, since they too are beneath the curse.

Moreover, they threw mankind into great distraction and into a life of toil, so that their mankind might be occupied by worldly affairs, and might not have the opportunity of being devoted to the holy spirit.

Now afterwards, she bore Cain, their son; and Cain cultivated the land. Thereupon he knew his wife; again becoming pregnant, she bore Abel; and Abel was a herdsman of sheep. Now Cain brought in from the crops of his field, but Abel brought in an offering (from) among his lambs. God looked upon the votive offerings of Abel; but he did not accept the votive offerings of Cain. And carnal Cain pursued Abel, his brother.

And God said to Cain, "Where is Abel, your brother?"

He answered saying, "Am I, then, my brother's keeper?"

God said to Cain, "Listen! The voice of your brother's blood is crying up to me! You have sinned with your mouth. It will return to you: anyone who kills Cain will let loose seven vengeances, and you will exist groaning and trembling upon the earth."

And Adam knew his female counterpart Eve, and she became pregnant, and bore Seth to Adam. And she said, "I have borne another man through God, in place of Abel."

Again Eve became pregnant, and she bore Norea. And she said, "He has begotten on me a virgin as an assistance for many generations of mankind." She is the virgin whom the forces did not defile.

Then mankind began to multiply and improve. The rulers took counsel with one another and said, "Come, let us cause a deluge with our hands and obliterate all flesh, from man to beast." But when the ruler of the forces came to know of their decision,

he said to Noah, "Make yourself an ark from some wood that does not rot and hide in it - you and your children and the beasts and the birds of heaven from small to large and set it upon Mount Sir." Then Orea came to him, wanting to board the ark. And when he would not let her, she blew upon the ark and caused it to be consumed by fire. Again he made the ark, for a second time.

The rulers went to meet her, intending to lead her astray. Their supreme chief said to her, "Your mother Eve came to us." But Norea turned to them and said to them, "It is you who are the rulers of the darkness; you are accursed. And you did not know my mother; instead it was your female counterpart that you knew. For I am not your descendant; rather it is from the world above that I am come."

The arrogant ruler turned, with all his might, and his countenance came to be like (a) black [...]; he said to her presumptuously, "You must render service to us, as did also your mother Eve; for I have been given [...]." But Norea turned, with the might of [...]; and in a loud voice, she cried out up to the holy one, the God of the entirety, "Rescue me from the rulers of unrighteousness and save me from their clutches forthwith!"

The <great> angel came down from the heavens and said to her, "Why are you crying up to God? Why do you act so boldly towards the holy spirit?"

Norea said, "Who are you?" The rulers of unrighteousness had withdrawn from her.

He said, "It is I who am Eleleth, sagacity, the great angel who stands in the presence of the holy spirit. I have been sent to speak with you and save you from the grasp of the lawless. And I shall teach you about your root."

(Norea apparently now speaking) Now as for that angel, I cannot speak of his power: his appearance is like fine gold and his raiment is like snow. No, truly, my mouth cannot bear to speak of his power and the appearance of his face!

Eleleth, the great angel, spoke to me. "It is I," he said, "who am understanding. I am one of the four light-givers, who stand in the presence of the great invisible spirit.

Do you think these rulers have any power over you? None of them can prevail against the root of truth; for on its account he appeared in the final ages; and these authorities will be restrained. And these authorities cannot defile you and that generation; for your abode is in incorruptibility, where the virgin spirit dwells, who is superior to the authorities of chaos and to their universe."

But I said, "Sir, teach me about the faculty of these authorities - how did they come into being, and by what kind of genesis, and of what material, and who created them and their force?"

And the great angel Eleleth, understanding, spoke to me: "Within limitless realms dwells incorruptibility. Sophia, who is called Pistis, wanted to create something, alone without her consort; and her product was a celestial thing. A veil exists between the world above and the realms that are below; and shadow came into being beneath the veil; and that shadow became matter; and that shadow was projected apart. And what she had created became a product in the matter, like an aborted fetus. And it assumed a plastic form molded out of shadow, and became an arrogant beast resembling a lion.

It was androgynous, as I have already said, because it was from matter that it derived.

Opening his eyes, he saw a vast quantity of matter without limit; and he became

arrogant, saying, "It is I who am God, and there is none other apart from me". When he said this, he sinned against the entirety. And a voice came forth from above the realm of absolute power, saying, "You are mistaken, Samael" - which is, 'god of the blind'.

And he said, "If any other thing exists before me, let it become visible to me!" And immediately Sophia stretched forth her finger and introduced light into matter; and she pursued it down to the region of chaos. And she returned up to her light; once again darkness [...] matter.

This ruler, by being androgynous, made himself a vast realm, an extent without limit.

And he contemplated creating offspring for himself, and created for himself seven offspring, androgynous just like their parent. And he said to his offspring, "It is I who am god of the entirety."

And Zoe (Life), the daughter of Pistis Sophia, cried out and said to him, "You are mistaken, Sakla!" - for which the alternative name is Yaltabaoth. She breathed into his face, and her breath became a fiery angel for her; and that angel bound Yaldabaoth and cast him down into Tartaros below the abyss.

Now when his offspring Sabaoth saw the force of that angel, he repented and condemned his father and his mother, matter. He loathed her, but he sang songs of praise up to Sophia and her daughter Zoe. And Sophia and Zoe caught him up and gave him charge of the seventh heaven, below the veil between above and below.

And he is called 'God of the forces, Sabaoth', since he is up above the forces of chaos, for Sophia established him.

Now when these (events) had come to pass, he made himself a huge four-faced chariot of cherubim, and infinitely many angels to act as ministers, and also harps and lyres. And Sophia took her daughter Zoe and had her sit upon his right to teach him about the things that exist in the eighth (heaven); and the angel of wrath she placed upon his left. Since that day, his right has been called 'life'; and the left has come to represent the unrighteousness of the realm of absolute power above. It was before your time that they came into being.

Now when Yaldabaoth saw him (Sabaoth) in this great splendor and at this height, he envied him; and the envy became an androgynous product, and this was the origin of envy. And envy engendered death; and death engendered his offspring and gave each of them charge of its heaven; and all the heavens of chaos became full of their multitudes. But it was by the will of the father of the entirety that they all came into being - after the pattern of all the things above - so that the sum of chaos might be attained.

"There, I have taught you about the pattern of the rulers; and the matter in which it was expressed; and their parent; and their universe."

But I said, "Sir, am I also from their matter?"

"You, together with your offspring, are from the primeval father; from above, out of the imperishable light, their souls are come. Thus the authorities cannot approach them, because of the spirit of truth present within them; and all who have become acquainted with this way exist deathless in the midst of dying mankind. Still, that sown element will not become known now. Instead, after three generations it will come to be known, and it has freed them from the bondage of the authorities' error."

Then I said, "Sir, how much longer?"

He said to me, "Until the moment when the true man, within a modeled form, reveals the existence of the spirit of truth, which the father has sent.

Then he will teach them about everything, and he will anoint them with the unction of life eternal, given him from the undominated generation.

Then they will be freed of blind thought, and they will trample underfoot death, which is of the authorities, and they will ascend into the limitless light where this sown element belongs.

Then the authorities will relinquish their ages, and their angels will weep over their destruction, and their demons will lament their death.

Then all the children of the light will be truly acquainted with the truth and their root, and the father of the entirety and the holy spirit. They will all say with a single voice, 'The father's truth is just, and the son presides over the entirety", and from everyone unto the ages of ages, "Holy - holy - holy! Amen!'" !

The Reality of the Rulers THE APOCRYPHON OF JOHN 1 The teaching [of the Savi]or and the re[vel]ation of the mysteries [together with the things] hidden in silence a[nd those (things) w]hich he taught to Joh[n, his dis]ciple.

2 [Now] it happened one [d]ay when John [the brother] of James, the so[n]s of Ze[bed]ee, was going up to the temple, a [Pha]risee named Arimanios [appr]oached him. And he said to him, "Where is your teacher, the one whom you used to follow?"

I [said] to him, "He returned to the pla[ce] from which he came." The Pharisee [said to me, "This Nazorene] deceived you (pl.) with error. He filled [your (pl.) ears with lies], and he shut [your hearts. He turned you (pl.)] from the tradi[tions of your fathers."

When I, John,] heard] these things, [I turned] from the temp[le to a mountainous and desert place] and I grieved [greatly in my heart, asking] "How [was the Savior appointed?"] and "Why was he sent [into the world] by h[is father? Who is his] father who [sent him? And of what sort] is [that] aeon [to which we will go?] For what did he slay about it? He told us] that the aeon to which [we will go is mo]deled on the [indestructible] aeon, [but he did not tea]ch us abou[t what sort] the latter is.]"

3 Just th[en, while I was thinking these things, behold the [heavens opened, and] the [whole] crea[tion] below the heaven [was] illumi?nated. And [the world] quaked.

[I] was [afraid and behold] in the light [I] saw [a child stand]ing by me. When I sa[w him, he becam] e like an old person and he shifted hi]s semblance, becoming like a servant. These (semblances) before me were not multiple beings but there was only a (single) [li]keness [having] many forms in the lig[ht]. And the [semblances] appeared through each other, a[nd] the [semblan]ce had three forms.

[He] said to me, "John, Jo[h]n, why do you doubt and why [are you] fearful? Are [you]

are a stranger to this likeness?â&#x20AC;&#x201D;This is to say, do not [be] faint[hea]rted! I am the one who [dwells with you (pl.)] al?ways. I [am the Father. I am] the Mother. I am the So[n]. I am the one who is undefiled and unpolluted.

[Now I have come to teach] you what exists [and what has come into being an]d what must [come into being so that you will under?stand the] things which are not apparent [and those which are appar?ent, and to teach] you about the [immovable] genera[tion of] the perfe[ct Human.

N]ow [then lift up] your [face so that] you will [receive] the things that [I will teach you] today [and you will tell them to your fellow] spirits who c[ome from the immovable] generation of the perfect Hu?man.

4 And [I asked so that I might [know.

And he said] to me, "The Monad [is a mo]narch[y with]out any?thing existing over it.

[It exists as the God] and Father of the [A]ll., the [invisi]ble which dwells above [the All, ...] imperishableness which exi[sts as the] pure light upon which it is not possible for any eye to] gaze.

[It is the] invisible [Spirit], and It is not appropriate [to consider It] to be like the g[o]ds or that It is something similar. For It is more than divine, [without anything] existing over It. For nothing lords [over It]. [. . .] not [...] in an[yth]ing less [... exists in It. It alone [is eternal] since It does not need [anything.] For It is totally perfect. [It] does not [lack] anything such that [anything] would perfect It, [but] It is [al]ways completely perfect in [light]. It can?not be [limi]ted because there is nothing [before It] to limit It. [It is] inscrut[able because there] is no one who exists before It [to scrutinine It.] [It is im]measurable because there is nothing [which exists before It to measure] It. [It is] in[visible because there is] no one to see [It. It is an eternity existing] eternally. [It is ineffable because] there is no one able to comprehend It in order to sp[eak about It.] It is [un]nameable because [there is no one before It] to name [It.] It is [the immeasurable light,] which is pure, [holy, and unpolluted. It is in]effable [being perfect i]n incorruptibility. (It does) [not] (exist) in per[fection], blessed[ness, or] divini[ty] but It is [far] supe?rior (to these).

It is neither corporeal [nor in]corporeal. [It] is not large or small. [It is not] such that one could [say] that It has quantity or [quality]. For it is not possible for anyone [to know It]. It is not something among [existing things, but It is] far [super]iorâ&#x20AC;&#x201D;[not] as [being supe?rior] (to others as though It is comparable to them) but as that which belongs to Itself. It does [not partici]pate in the aeons or in time (as a constitutive part of them). For that which participates i[n an aeon] was first prepared (by others).

It was [not given a p]ortion in time [because] It does not receive anything [from anoth]er- for [what?ever] It received would be received as a loan. For what exists prior] to anything else is not deficient such that It should receive [from any?thing].

For this one gazes marveling at Itself [alone] in Its light. [...] For It is a vastness. [It possesses the immeasurable [simpli]city. [It is] an aeo[n gi]ving aeon, life giving [life, a ble]ssed one giving blessedness, a knowledge giving understanding, a goo[d one giving] goodness. It is mer[cy giving] mercy and salvation. It is grace giving grac[eâ&#x20AC;&#x201D;not] such that it possesses it but that It gives.

5 [How am I to speak] with you about the immeasurable, incomprehen[sible light]?

[For] Its [aeon] is indestructible, being tranquil [and] existing in [si?lence, being at rest]. It exists prior [to the All, for] It is the he[a]d of [all] the aeons [and] It gives them strength in Its goodness.

For we do not [understand these ineffable matters, and] none of us knows those [immeasurable] things ex[cept for] the one who appeared from the Father. This is the one who [spoke to us alone].

For (It is) the one who gazes at Itself [alone] in Its light that sur?rounds [It], which is the spring of the living water.

And It provides for [all] the ae[ons].

And in every way It ga[zes upon] Its image, seeing it in the spring of the Spirit, willing in Its light-w[ater which is in the spri]ng of the pure light[-water which] surrounds It. And [Its thinking became a] thing. And she who ap[pea]red in Its presence in [the lu]min[escence of] Its light was revealed. She is the first [power who came into] being before them a[ll.. She appeared] from Its thought, [the Pronoia of the All], her light [. . .] light, the [perfect] power, that is, [the image of the perfect invisible vir?ginal Spirit, [the first po]wer, the glory of Barbelo, the glory which is perfect in the aeons, the glory of the revelation.

[She] glorified the virginal Spirit and praised It since she had ap?peared because of It. That one is the first Thought (Protennoia) of Its image. She became a womb for the All because she is prior to them all, the Mother-Father, the first Human, the holy Spirit, the triple male, the triple power, the triple named androgyne, and the eter?nal aeon among the invisible ones, and the first to come forth.

6 Barbelo requested the invisible virginal Spirit to give her Fo[re]kn[ow]ledge. And the Spirit stared. When [It stared], Fore?knowledge was revealed [an]d stood with [P]ronoia. She is from] the Thought of the invisible [vir]ginal Spirit. She glorified It a[nd] Its perfect power [Ba]rbelo, fo[r] it was b[eca]use of her that she had come into being.

A[nd again she reque[st]ed (It) to give her In[destr]uct[ibility]. And It stared. And in [Its staring], Indest[ruct]ibility [was revealed. And she stood with Thought and Foreknowledge. She glorified the Invisible one and Barbelo, for they had come into being because of her.

And Barbelo requested (It) to give her Ete[r]nal L[ife]. And the in[v]isible Spirit stared. And in Its staring, Eternal Life was re?vealed. And [they s]to[od]. They glorified the invisible [Spit]it and Barbelo, for they had come into being because of her.

And again she asked (It) to give to her Truth. And the invisible Spirit stared. Truth was revealed. And they stood. They glorified the invisible Spirit who was approving and his Barbelo, for they had come into being because of her.

This is the pentad of the Aeons of the Father, who is the first Human, the image of the invisible Spirit. This is Pronoia, namely: Barbelo, Thought, Foreknowledge, Indestructibility, Eternal Life, and Truth. This is the androgynous pentad of the

Aeons which is the decad of Aeons, the Father.

7 And It gazed into Barbelo in the pure light which surrounds the in?visible Spirit and Its luminescence, and she conceived from It. It begot a spark of light in a light resembling blessedness, but it was [not] equal to Its greatness. This one was onlybegotten of the Mother?Father who had appeared. He is his only offspring, the onlybegotten of the Father, the pure light.

Then the invisible virginal Spirit rejoiced over the light [which] had come into being, that one who first appeared from the first power of Its Pronoia, which is Barbelo. And It [an]ointed him from Its own goodness/Christhood until he became perfect, not lacking anything of [good]ness/[Christ]hood because It had anointed him in the [goo]d[ndss/[Chri]st[ho]od of the invisible Spirit. And he stood in Its presence while It poured upon him. A[nd] im[medi]ately when he had received from the Sp[irit, he] gl[or]ified the holy Spirit and the perfect Pro[n]oia, for he had been revealed because of her. And he asked to be given a fellow worker, which is Mind.

And It stared. And in the invisible Spirit's act of staring, Mind was re?vealed. And he stood with Christ, glorifying him and Barbelo, for all these came into being in silence.

And Thought willed to create a work through the Word of the invisible Spirit, and his Will became a work. And he was revealed with Mind and Light, glorifying It. And the Word followed the Will. For because of the Word, Christ the divine Autogenes created the All. Eternal Life with Will, and Mind with Foreknowledge stood. They glorified the invisible Spirit and Barbelo for they had come into being because of her.

And the holy Spirit perfected the divine Autogenes, the son of Itself and Barbelo, so he might stand before the great and invisible virginal Spirit. The divine Autogenes, the Christ, (is) that one who honored It with a mighty voice. He appeared through the Pronoia. And the invisible virginal Spirit placed Autogenes as true god over the All Nand It subjected to him all authority and the truth which dwells in It so that he might know the All. (He is) that one whose name they call by a name which is more exalted than any name. For they will say that name to those who are worthy of it.

8 For from the light, which is the Christ, and Indestructibility, through the gift of the Spirit, he gazed out so as to cause the four Lights from the divine Autogenes to stand before him.

And the three (are): Will, Thought, and Life. And the four powers are: Understanding, Grace, Perception, and Prudence. Now it is Grace which dwells in the Light Aeon Armozel, who is the first angel. And three other Aeons are with this Aeon: Grace, Truth, Form. And the second Light Oriael is the one who was established over the second Aeon. And three other Aeons are with him: Pronoia, Percep?tion, Memory.

And the third Light is Daveithai, the one who was es?tablished over the third Aeon.

And the three other Aeons with him are: Understanding, Love, and Likeness. And the fourth Aeon was established over the fourth Light Eleleth. And the [th]ree Aeons with him are: Perfection, Peace, Wisdom. These are the four Lights who stand before the divine Autogenes. These are the twelve Aeons which stand before the Son of the great Autogenes Christ, through the will and the gift of the invisible Spirit. And the twelve Aeons belong to the Son of [A]utogenes.

9 And the All was firmly founded through the will of the holy Spirit, through Autogenes. And from the Foreknowledge of the perfect Mind through the revelation of the will of the invisible Spirit and the will of Autogenes, the invisible Spirit named the perfect Human, the first revelation and the truth, Pigera-Adamas.

And It set him up over the first Aeon with the great Autogenes Christ, beside the first Light, Armozel. And Its powers dwelled with him.

And the Invisible one gave him an unconquerable intellectual power. And he spoke and glorified and praised the invisible Spirit, saying, Because of you the All came into being and it is to you that the All will return. And I will praise and glorify you and Autogenes with the three Aeons: the Father, the Mother, the Child, the perfect power.' And It set up his Child Seth over the second Aeon beside the second Light Oroiel. And in the third Aeon were set up the seed of Seth over the third Light, Daveithai. And the holy souls were set up. In the fourth Aeon were set up the souls of those who were igno?rant of the Fullness and did not repent immediately but they per?sisted a while. And afterward they repented. They dwelled beside the fourth Light Eleleth. These are the creatures who glorify the in?visible Spirit.

10 Sophia of the Epinoia, being an Aeon, thought a thought from within herself and the thought of the invisible Spirit and Foreknowledge. She willed a likeness to appear from within herself without the will of the Spiritâ&#x20AC;&#x201D;It had not approvedâ&#x20AC;&#x201D;and without her partner and without his consideration. For the countenance of her masculinity did not approve, and she had not found her partner. She deliberated apart from the will of the Spirit and the understanding of her partner. She brought forth.

Because of the unconquerable power within her, her thought did not remain idle.

And an imperfect product appeared from her, and it was different from her pattern because she created it without her partner. And it was not patterned after the likeness of its Mother, for it had a different form. When she saw (the product of) her will, it was dif?ferent, a model of a lion-faced serpent. His eyes were like flashing fires of lightning. She cast him out from her, outside of those places so that none among the immortals might see him, for she had cre?ated him in ignorance.

And she surrounded him with a luminous cloud. And she placed a throne in the midst of the cloud in order that no one might see him except the holy Spirit, who is called the mother of the living. She named him Yaltabaoth. This is the Chief Ruler, the one who got a great power from his Mother.

11 And he withdrew from her and he abandoned the placed where he had been born.

He seized (another place). He created for himself another aeon inside a blaze of luminous fire, which still exists now.

And he was stupefied in his Madness, the one who dwells within him, and he begat some authorities for himself.

The name of the first is Athoth, the one whom the generations call the [reaper]. The second is Harmas, who is [the eye] of envy. The third is Kalila-Oumbri. The fourth is Yabel. The fifth is Adonaiou, who is called Sabaoth. The sixth is Cain, whom the generations of humanity call the sun. The seventh is Abel. The eighth is Abrisene.

The ninth is Yobel. The tenth is Armoupieel. The eleventh is Melcheir-Adonein. The twelfth is Belias; he is the one who is over the depth of Hades.

And he set up seven kings over the seven heavens, one per firmament of heaven, and five over the depth of the abyss so that they might rule.

12 And he divided his fire among them, but he did not send them (anything) from the power of the light which he had received from his Mother. For he is ignorant

darkness. When the light mixed with the darkness, it caused the darkness to shine, but when the darkness mixed with the light, it darkened the light, so that it became neither light nor dark, but it was weak.

Now this weak ruler has three names. The first name is Yaltabaoth. The second is Saklas. The third is Samael. He is impious in his Madness, she who dwells in him. For he said, am God and no other god exists except me,' since he is ignorant of the place from which his strength had come.

And the Rulers created seven powers for themselves. And the powers created for each of them six angels until they had produced 365 angels.

These are the bodies of the names: The first is Athoth; he has a sheep's face. The second is Eloaiou; he has a donkey's face. The third is Astaphaios; he has a hyena's face. The fourth is Yao; he has a serpent's face with seven heads. The fifth is Sabaoth; he has a ser?pent's face. The sixth is Adonin; he has a monkey's face. The sev?enth is Sabbede; he has a fiery face which shines. This is the hebdomad of the week.

But Yaldabaoth possessed a multitude of faces, adding up to more than all of them, so that when he is in the midst of the seraphim, he could masquerade in front of them all at will.

13 He shared with them (portions) from his fire.

Because of the power of the glory which dwells in him from the light of his Mother. he became Lord over them. Because of that, he called himself God, and he was not obedient to the place from which he had come.

And he mixed with the authorities who dwell with him. Through his thinking and his speaking, seven powers came into being. And he named the powers one after another, beginning with the highest (as follows): First is Goodness/Christhood with the first (authority) Athoth. The second is Pronoia with the second one Eloaio. The third is Divinity with the third one Astraphaio. The fourth is Lord?ship with the fourth one Yao. The fifth is kingdom with the fifth one Sabaoth. The sixth is Envy with the sixth one Adonein. The seventh is Understanding with the seventh Sabbateon. For these are those who have a firmament corresponding to each aeon.

These were named according to the glory of those who belong to heaven for the destr[uction of the] power[s]. The names which they were given by the Chief Begetter had power in them, but the names which were given to them according to the glory of those who belong to heaven are for them destruction and powerlessness.

Thus they have two names.

He ordered everything following the likeness of the first Aeons, which had come into being, so that he might create them in the in?destructible pattern. Not because he had seen the indestructible ones, but the power in him which he had gotten from his Mother bore in him the likeness of the world.

14 And when he saw the creation which surrounded him and the multi?tude of the angels surrounding him who had came into being from him, he said to them, 'I am a jealous God and no other god exists be?side me.' But his proclamation indicated to the angels who dwell with him that another God does exist. For if there were not another who exists, of whom would he be jealous?

The Mother began to wander. She understood her deficiency when the brightness of

her light was diminished and she was darkened, because her partner had not been in concord with her."

But I said, "Lord, what does it mean 'she wandered'?"

He smiled and said, `Do not think it means as Moses said 'upon the waters.' But in fact, when she saw the evil which had happened and the theft which her offspring had committed, she repented and she was overcome with forgetfulness in the darkness of ignorance. And she began to be ashamed. [She did not dare] to return but [she was ...] in motion. This movement is the wandering.

The Arrogant one had gotten a power from his Mother. For he was ignorant, thinking that no one existed except his Mother alone. And seeing the multitude of the angels whom he had created, he then exalted himself over them.

And when the Mother understood that the garment of darkness was not perfect, she then understood that her partner had not been in concord with her. She repented with great weeping.

And the entreaty of her repentance was heard and all the Fullness praised the invisible virginal Spirit on her behalf. The holy Spirit poured over her (something) from their entire Fullness. For her partner did not come to her (by himself), but it was through the Fullness that he came to her in order that he might correct her de?ficiency. Yet even so, she was not conveyed to her own Aeon, but (was placed) above her child so that she might dwell in the Ninth until she corrects her deficiency.

15 And a voice came from the exalted heavenly Aeon, The Human ex?ists and the Child of the Human.' The Chief Ruler, Yaltabaoth, heard it, but he thought that the voice had come from his Mother, and he did not understand where it had come from.

And the holy and perfect Mother-Father, the perfect Pronoia, the im?age of the Invisible, who is the Father of the All, in whom the All came into being, the first Human, taught them by revealing his like?ness in a male model.

The Aeon of the Chief Ruler trembled all over and the foundations of the abyss quaked. And upon the waters which dwell under matter, the underside was [illum]ined by the ap[pearance] of his image which had been revealed. And when all the authorities and the Chief Ruler stared (on the water), they saw all the region below which was shining. And by the light, they saw the model of the image upon the water.

And he said to the authorities who dwell with him, 'Come, let us create a human according to the image of God and according to our likeness so that his image might illuminate us.' And they created (using) the power from each of them according to the characteristics which they had been given.

And each one of the authorities supplied for (the human's) soul a characteristic corresponding to the model of the image which he had seen. He created a real being in accordance with the likeness of the perfect first Human. And they said, 'Let us call him Adam in order that his name might become a power of light for us.'

And the powers began (their work): The first one, Goodness, cre?ated a bone-soul.

The second one, Pronoia, created a sinew-soul. The third one, Divinity, made a fleshsoul. The fourth one, Lord?ship, made a marrow-soul. The fifth one, Kingdom, made a

blood-soul. The sixth one, Envy, created a skin-soul. The seventh Understanding, created a hair-soul.

The multitude of the angels stood before him. They received the seven substances of the soul from the powers so that they might create the harmony of the parts and the harmony of the limbs and the proper combination of each of the parts.

16 The first began to create (starting) from the head. Eteraphaope Abron created its head.

Megiggesstroeth created the brain.

Asterechmen, the right eye.

Thaspomocham, the left eye. Yeronumos, the right ear. Bissoum, the left ear.

Akiopeim, the nose. Banen Ephroum, the lips. Amen, the teeth. Ibikan, the molars.

Basiliasdeme, the tonsils. Achcha, the uvula. Adaban, the neck. Chaaman, the vertebrae. Dearcho, the throat. Tebar, the right shoulder. N[. . . the] left shoulder.

Mniarchon, the right elbow. [... the] left elbow. Abitrion, the right underarm.

Evanthen, the left underarm. Krys, the right hand. Beluia, the left hand. Treneu, the fingers of the right hand. Balbel, the fingers of the left hand. Kriman, the fingernails. Astrops, the right breast. Barroph, the left breast. Baoum, the right shoulder joint. Ararim, the left shoulder joint. Areche, the belly. Phthave, the navel.

Senaphim, the abdomen. Arachethopi, the right ribs. Zabedo, the left ribs. Barias, the right hip. Phnouth, the left hip. Abenlenarchei, the marrow. Chnoumeninorin, the bones. Gesole, the stomach. Agromauma, the heart. Bano, the lungs. Sostrapal, the liver. Anesimalar, the spleen. Thopithro, the intes?tines. Biblo, the kidneys. Roeror, the sinews. Taphreo, the spine of the body. lpouspoboba, the veins. Bineborin, the arteries. Aatoimenpsephei, theirs are the breaths which are in all the parts.

Entholleia, all the flesh. Bedouk, the right buttock (?). Arabeei, the left <buttock. . . .>, the penis. Eilo, the testicles. Sorma created the genitals. Gorma Kaiochlabar, the right thigh. Nebrith, the left thigh. Pserem, the kidneys (muscles?) of the right side.

Asaklas, the left kidney (muscle). Ormaoth, the right knee. Emenun, the left knee.

Knyx, the right shin. Tupelon, the left shin. Achiel, the right ankle. Phneme, the left ankle. Phiouthrom, the right foot. Boabel, its toes. Trachoun, the left foot. Phikna, its toes. Miamai, the toenails. Labernioum <...>.

And seven were appointed over all these: Athoth, Armas, Kalila, Yabel, Sabaoth, Cain, Abel.

17 And those who animate the parts are, according to parts: the head, Diolimodraza.

The neck, Yammaeax. The right shoulder, Yakoubib. The left shoulder, Verton. The right hand, Oudidi. The left, Arbao. The fingers of the right hand, Lampno. The fingers of the left hand, Leekaphar. The right breast, Barbar. The left breast, Imae.

The chest, Pisandraptes. The right shoulder joint, Koade. The left shoulder joint, Odeaor. The right ribs, Asphixix. The left ribs, Synogchouta. The belly, Arouph. The womb, Sabalo. The right thigh, Charcharb. The left thigh, Chthaon. All. the genitals, Bathinoth. The right knee, Choux. The left knee, Charcha. The right shin, Aroer. The left shin, Toechtha. The right ankle, Aol. The left ankle, Charaner. The right foot, Bastan. Its toes, Archentechtha. The left foot, Marephnounth. Its toes, Abrana.

Seven, 7, [have power] over all of these: Michael, Ouriel, Asmenedas, Saphasatoel, Aarmouriam, Richram, Amiorps.

And those who are over the senses, Archendekta. And the one over the perception, Deitharbathas. And the one over the imagina?tion, Oummaa. And the one over the assent, Aachiaram. And the one over the whole impulse, Riaramnacho.

And the source of these demons who are in the whole body is fixed as four: heat, cold,

wetness, dryness. And the mother of them all is matter. The one who rules over the heat, Phloxpha. The one who rules over the cold, Oroorrothos. The one who rules over what is dry, Erimacho. "The one who rules over the wetness, Athuro. The mother of all these, Onorthochrasaei who is limitless, stands in their midst and she mixes with them all. And truly she is matter, for they are nourished by her.

Ephememphi is the one who belongs to pleasure. Yoko is the one who belongs to desire. Nenentophni is the one who belongs to grief. Blaomen is the one who belongs to fear. The mother of them all is Esthensis Ouch Epiptoe. The passions come into being from these four demons. From grief (comes) envy, jealousy, suffering, trouble, pain, heartlessness, anxiety, mourning, and the rest. And from pleasure comes much wickedness and empty boasting and simi?lar things. From desire (comes) anger, wrath, bitterness, bitter yearn?ing, insatiable greed and similar things. From fear (comes) panic, flattery, anguish, shame. These all resemble virtues as well as vices.

The insight into their true character is Anaro, who is the head of the material soul which dwells with the seven senses Ouch Epiptoe. This is the number of the angels: altogether they are 365. They all labored on it until, part by part, the psychic and material body was completed. Now others whom I have not mentioned to you rule over the rest.

If you want to know about them, it is written in the Book of Zoroaster.

And all the angels and demons labored until they had created the psychic body.

18 And their product was completely inactive and motionless for a long time.

But when the Mother wanted to retrieve the power which she had given to the Chief Ruler, she entreated the Mother-Father of the All, the one who possesses great mercy. Following the holy design, he sent the five Lights down to the place of the angels of the Chief Ruler. They advised him with the goal of extracting the power of the Mother.

And they said to Yaldabaoth, 'Breathe into his face by your spirit and his body will arise.' And into his face he blew his spirit, which is the power of his Mother. He did not understand because he dwells in ignorance. And the power of the Mother left Yaldabaoth and went into the psychic body that they had made according to the likeness of the one who exists from the beginning. The body moved and gained power, and it was luminous.

And in that moment, the rest of the powers became jealous for it was because of them all that he had come into being and they had given their power to the human.

Yet his understanding was stronger than those who had made him and greater even than the Chief Ruler. When they understood that he was luminous, could think better than they did, and was naked of evil, they picked him up and threw him down into the lowest part of all matter.

But the Blessed one, the Mother-Father, the beneficent and merciful, had mercy upon the Mother's power that had been brought forth from the Chief Ruler lest yet again they might have power over the psychic and perceptible body. So through his beneficent Spirit and his great mercy, he sent a helper to Adam. She is a luminous Epinoia, who is from him (and) who was called Life. It is she who aids the whole creation by toiling with him, guiding him by cor?rection toward his fullness, and teaching him about the descent of the seed and teaching him about the path of

ascent, the path which it had come down. The Epinoia of the light was hidden in Adam in order that the rulers might not know, but Epinoia existed as a cor?rection for the deficiency of the Mother.

19 And the human appeared because of the shadow of the light which exists within him. And his thought was superior to all those who had created him. When they looked up, they saw that his thought was superior, and they took counsel with the whole host of the rulers and the angels. They took some fire, earth, and water. They mixed them together with each other and the four fiery winds. And they wrought them together and made a great disturbance.

And they enclosed him in the shadow of death in order that they might yet again form from earth, water, fire, and spirit a thing from matter, which is the ignorance of the darkness, desire, and their counterfeit spirit. This is the tomb of the molding of the body with which the robbers clothed the human, the chain of forgetfulness. And he came to be a mortal human.

This is the one who came down first and the first partition. The Epinoia of the light who was in him is the one who will awaken his thinking.

20 And the Rulers took him and they placed him in paradise. And they said to him, 'Eat that is in idleness. For indeed their delight is bitter and their beauty is licentious.

For their delight is deception and their trees are impiety. And their fruit is an incurable poison and their promise is death. And in the midst of paradise, they planted the tree of their life.

But I, I will teach you what the mystery of their life is, the plan they made with each other, the likeness of their spirit.

Its root is bitter and its branches are deaths. Its shade is hate and deception dwells in its leaves. And its blossom is the anoint?ment of evil. And its fruit is death, and desire is its seed, and it blossoms from the darkness. The dwelling place of those who taste from it is Hades, and the dark is their resting place.

But what they call 'the tree of the knowledge of what is good and evil' is the Epinoia of the light. They (the rulers) remained in front of it in order that he might not look up to his fullness and come to know the nakedness of his shamefulness. But as for me, I set them right so that they would eat."

And I said to the Savior, "Lord, was it not the snake who taught Adam so that he would eat?"

The Savior laughed and said, "The snake taught them to eat from a wicked desire to sow which belongs to destruction, in order that he (Adam) would become useful to it.

And it knew that he was dis?obedient to it because the light of Epinoia dwelled in him, making him more correct in his thinking than the Chief Ruler.

21 And he wanted to bring out the power which he had given to him. And he brought a trance upon Adam."

And I said to the Savior, "What is the trance?"

He said, "It is not as Moses wrote as you heard. For he said in his first book that he laid him down in sleep, but rather it concerned his sensibility. For indeed it is said by the

prophet, 'I will make their hearts heavy so that they might neither give heed nor see.'

Then the Epinoia of the light hid in him.

And the Chief Ruler wanted to bring her from his rib. But the Epinoia of the light is not graspable. Although the dark pursued her, it did not lay hold of her.

And he brought forth a part of his power from him (Adam). And he created another molded form in a woman's shape according to the image of Epinoia who had appeared to him. And into the molded form of womanhood he put the part which he had taken from the power of the humanâ&#x20AC;&#x201D; not 'his rib' as Moses said. And he saw the woman beside him.

Immediately, the luminous Epinoia appeared for she had uncovered the veil which had been on his understanding. He became sober from the drunkenness of the darkness and he recognized his likeness. And he said, 'Now this is bone from my bones and flesh from my flesh. Because of this, man will leave his father and his mother and he will cling to his wife and they will no longer be two but a single flesh.' For his partner will be sent to him and he will leave his father and his mother.

It is our sister Sophia who came down in innocence in order that she might correct her deficiency. Because of this she was called Zoe (Life), the mother of the living by Pronoia of the au?thority of heaven and [...] to him [. . .]. And through her they tasted the perfect knowledge.

In the form of an eagle, I appeared on the tree of knowledge, which is the Epinoia from the pure, luminous Pronoia, so that I might teach them and awaken them from the depth of the sleep. For they were both in a fallen state and they recognized their na?kedness. Epinoia appeared to them as light, awakening their thought.

22 But when Yaldabaoth knew that they had withdrawn from him, he cursed his earth. He found the female preparing herself for her male. He was lord over her, for he did not understand the mystery which had come to pass from the holy design. And they were afraid to blame him. And he revealed his ignorance that dwelled in him to his angels. And he cast them out of paradise and he clothed them with a dark gloom.

And the Chief Ruler saw the virgin who stood beside Adam and that the living luminous Epinoia appeared in her. And Yaldabaoth was filled with ignorance.

When the Pronoia of the All knew, she sent some beings and they snatched Zoe from Eve. And the Chief Ruler defiled her. And he begat two sons from her. The first is Eloim and the sec?ond is Yawe. Eloim has a bear face while Yawe has a lion face. The one is righteous while the other is unrighteous. (IV Yawe is righ?teous, but Eloim is unrighteous.) He set Yawe over the fire and the wind, while he set Eloim over water and earth. He named these Cain and Abel with trickery in mind.

Now up to the present day, intercourse has continued from the Chief Ruler. And he planted a seed of desire in her who belongs to Adam. From intercourse he caused birth in the likeness of bodies and he supplied them from his counterfeit spirit. He set two rulers over the principalities so that they might rule over the tomb.

When Adam perceived the likeness of his own foreknowledge, he begot the likeness of the Child of the Human; he called him Seth following the way of the generation in the aeons.

Likewise the Mother also sent down her Spirit in the likeness of the female being who is like her, as a counterpart to she who is in the Fullness, so that she might prepare a dwelling place for the aeons that were going to descend.

And they were made to drink water of forgetfulness by the Chief Ruler so that they would not know themselves (and would not know) where they had come from.

And the seed existed like this for while: providing assistance, so that when the Spirit descends from the holy aeons, it will correct (the seed) and heal it from the deficiency so that the entire Fullness might become holy and without deficiency."

23 I said to the Savior, "Lord, will all the souls be delivered into the pure light"?

He replied, saying to me, "These are great things that have arisen in your thinking.

For it is difficult to disclose these things to any others except those who are from the immovable generation. Those upon whom the Spirit of the Life will descend and (with whom) it will be powerfully present, they will be saved and will become perfect. And they will become worthy of the great realms. And they will be purified in that place from all evil and the concerns of wickedness. Then they will not take care for anything except the imperishability alone, attending to it from this point on without anger or envy or jealousy or desire or greed of anything at all. For they are not re?strained by anything except the reality of the flesh alone, which they bear while fervently awaiting the time when they will be visited by those who will receive (them). For such as these are worthy of the imperishable eternal life and the calling, enduring everything, bear?ing everything so that they might complete the contest and inherit eternal life."

I said to him, "Lord, will the souls of those upon whom the power of the Spirit of Life descended but who did not do these works be e[xcluded]?"

He repli[ed, s]aying to me, "If [the] Spirit descends [up]on them, they will be saved in any case, and they will migrate. For the power will descend upon every human beingâ&#x20AC;&#x201D;for without it, no one is able to stand upright. After they are born, then if the Spirit of Life in?creases and the power comes to strengthen that soul, it is not possi?ble to lead it astray into the works of wickedness. But those upon whom the counterfeit spirit descends are drawn by it and they are led astray."

I said, "Lord, then when the souls of those leave their flesh, where will they got' He laughed and said to me, "The soul in which the power will be?come stronger than the despicable spiritâ&#x20AC;&#x201D; for this one (the soul) is powerful and it flees from evilâ&#x20AC;&#x201D; it will be saved by the visitation of the Incorruptible and it will be admitted into the repose of the aeons.

I said, "Lord, then where will the souls be who do not know to whom their souls belong?"

He said to me, "In those, the despicable spirit has proliferated by leading them astray.

He burdens the soul and draws it into works of wickedness, and he casts it down into forgetfulness. After it comes forth, they hand it over to the authorities who came into being through the Ruler. And they bind it in chains and cast it into prison. And they consort with it until it awakens from forgetfulness and receives knowledge. And in this way, it is perfected and saved."

I said, "Lord, how does the soul become smaller and return back into the nature of its mother or the human?"

Then he rejoiced when I asked this, and he said to me, "Truly you are blessed, for you have understood! That soul is made to follow another who has the Spirit of Life in it. It is saved by that (other) one. Then it is not cast into another flesh."

And I said, "Lord, what about those who understood and yet turned away? Where will their souls go?"

Then he said to me, "They will be admitted into that place where the angels of poverty go, the place where repentance does not occur. And they will guard them until that day when those who have blasphemed against the Spirit will be tortured. And they will be pun?ished with an eternal punishment."

24 I said, "Lord, where did the despicable spirit come from?"

Then he said to me, "(It all began when) the Mother-Father whose mercy is great, the Spirit who is holy in every respect, the compassionate, and who troubles herself with you, that is, the Epinoia of the luminous Pronoia awakened the seed of the perfect generation and its thinking and the eternal light of the Human. When the Chief Ruler knew that they surpassed him in excellence—for their thoughts were higher than his— he wanted to restrict their planning, for he was ig?norant that they excelled him in thinking and that he would not be able to restrict them. He made a plan with his authorities, that is, his powers. Together they committed adultery with Sophia. And through them was begotten bitter Fate, which is the last of the counterfeit chains. And it is such that (it makes) each one different from every other. And it is painful and it oppresses that (soul) since the gods and angels and demons and all the generations have inter-mingled with it up to the present day. For from that Fate appeared every iniquity and injustice and blasphemy and the fetter of forgetfulness and ignorance and every harsh command and severe sins and great fears. And this is how they made the whole creation blind so that they might not know the God who is above them all. And be?cause of the fetter of forgetfulness, their sins were hidden. For they were bound with measures and times and seasons—for it (Fate) was lord over them all.

And he had regrets about everything which had come into being through him.

Again he planned to bring a flood over the human creation.

But the greatness of the light of Pronoia taught Noah. And he preached to the whole offspring, that is, the children of the humans. But those who were strangers to him did not listen to him. It is not like Moses said that they hid themselves in an ark, but they were hidden — not only Noah, but many other people from the immovable generation.

They entered a place. They were hidden in a luminous cloud. And he understood his authority. And she who belongs to the light was with him for she illumined them, for he had brought dark?ness upon the whole earth.

25 And he created a plan with his powers. He sent his angels to the daughters of men so that they might take some of them for them?selves, and they might raise a seed, to be a respite for them. And at first they were not successful, but when they did not succeed, they gathered together again and made another plan. They created a de?spicable spirit in the likeness of the Spirit who had descended so that through it

they might pollute the souls.

And the angels changed their own likenesses into the likeness of each one's mate, filling them with the spirit of darkness, which they mixed with them and with wickedness.

They brought gold, silver, a gift, and copper and iron and metal and every sort of thing belonging to these classes. And they beguiled the human beings who had followed them into great troubles by leading them astray into much error.

They grew old without having enjoyment. They died without having found any truth and without having known the God of Truth. And thus the whole creation became enslaved forever, from the foundation of the world until now.

And they took women; they begot children out of darkness ac?cording to the likeness of their spirit. And their hearts became closed and hardened by the hardening of the despicable spirit until now.

26 Therefore I, the perfect Pronoia of the All, changed into my seed. For I existed from the first, traveling on every road. For I am the wealth of the light. I am the remembrance of the fullness. I traveled into the vastness of the dark, and I persevered until I entered the midst of the prison. And the foundations of chaos quaked. And I hid myself from them because of their evil, and they did not recog?nize me.

Again I returned for the second time and I traveled. I came forth into those who belong to the light, which is I, the remembrance of the Pronoia. I entered the midst of the dark and the inside of Hades, seeking to put my household in order. And the founda?tions of chaos quaked such that (it seemed) they would fall down upon those who dwell in the chaos and destroy them. And again I fled up to my luminous root so that they would not be destroyed before the time was right.

Still for a third time, I who am the light that exists in the light and the remembrance of the Pronoia, I traveled in order to enter into the midst of the darkness and the inside of Hades. I filled my coun?tenance with the light of the consummation of their aeon. And I entered the midst of their prison, which is the prison of the body. And I said, 'Whoever hears, arise from lethargic sleep!'

And he wept, shedding tears; heavy tears he wiped from himself. And he said, 'Who is it who calls my name and from where does this hope come to me who am dwelling in the fetters of the prison?' And I said, `I am the Pronoia of the pure light; I am the thought of the virginal Spirit, the one who raises you to the place of honor. Arise and remember that you are the one who has heard, and fol?low your root, which is I, the compassionate. Fortify yourself against the angels of poverty and the demons of chaos and all those who en?snare you, and be watchful of the lethargic sleep and the garment of the inside of Hades.'

And I raised him up and sealed him with the light of the water with five seals so that death would not have power over him from this day on.

27 Behold, now I will go up to the perfect aeon. I have completed everything for you in your ears. I have told you ( John) all things so that you might write them down and give them in secret to your fel?low spirits. For this is the mystery of the immoveable generation." And the Savior gave these things to him so that he might

write them down and keep them secure.

And he said to him, "Cursed be any one who should exchange these things for a gift, whether for food or drink or clothing or any?thing else of this kind."

And these things were given to him in a mystery. And immedi?ately he disappeared before him. And he ( John) went to his fellow disciples. He related to them the things which the Savior had said to him.

Jesus Christ Amen.

:: PRAYERS :: THE PRAYER TO OUR FATHER Abwûn "Oh Thou, from whom the breath of life comes, d'bwaschmâja who fills all realms of sound, light and vibration.

Nethkâdasch schmach May Your light be experienced in my utmost holiest.

Têtê malkuthach.

Your Heavenly Domain approaches.

Nehwê tzevjânach aikâna d'bwaschmâja af b'arha.

Let Your will come true - in the universe (all that vibrates) just as on earth (that is material and dense).

Hawvlân lachma d'sûnkanân jaomâna.

Give us wisdom (understanding, assistance) for our daily need, Waschboklân chaubên wachtahên aikâna daf chnân schwoken l'chaijabên. detach the fetters of faults that bind us, (karma) like we let go the guilt of others.

Wela tachlân l'nesjuna Let us not be lost in superficial things (materialism, common temptations), ela patzân min bischa. but let us be freed from that what keeps us off from our true purpose.

Metol dilachie malkutha wahaila wateschbuchta l'ahlâm almîn.

From You comes the all-working will, the lively strength to act, the song that beautifies all and renews itself from age to age.

Amên.

Sealed in trust, faith and truth.

(I confirm with my entire being)

from: the original Aramaic by: the Lord Jesus Christ.

THE ORISON. “O LORD GOD of Mercy; God, Patient, Most Benign and Liberal; Who grantest Thy Grace in a thousand ways, and unto a thousand generations; Who forgettest the iniquities, the sins, and the transgressions of men; in Whose Presence none is found innocent; Who visitest the transgressions of the father upon the children and nephews unto the third and fourth generation; I know my wretchedness, and that I am not worthy to appear before Thy Divine Majesty, nor even to implore and beseech Thy Goodness and Mercy for the least Grace. But, O Lord of Lords, the Source of Thy Bounty is so great, that of Itself It calleth those who are ashamed by reason of their sins and dare not approach, and inviteth them to drink of Thy Grace. Wherefore, O Lord my God, have pity upon me, and take away from me all iniquity and malice; cleanse my soul from all the uncleanness of sin; renew within me my Spirit, and comfort it, so that it may become strong and able to comprehend the Mystery of Thy Grace, and the Treasures of Thy Divine Wisdom. Sanctify me also with the Oil of Thy Sanctification, wherewith Thou hast sanctified all Thy Prophets; and purify in me therewith all that appertaineth unto me, so that I may become worthy of the Conversation of Thy Holy Angels and of Thy Divine Wisdom, and grant unto me the Power which Thou hast

given unto Thy Prophets over all the Evil Spirits. Amen. Amen."

from: The Book of the Sacred Magic of Abramelin the Mage: chapter 12 by: S.L. MacGregor Mathers (translator) THE PRAYER. “In the Name of God the Father, of God the Son, and of God the Holy Spirit. Amen.

Almighty, Everlasting, True and Living God stretch forth, now, to my help: Lord of Lords, King of Kings, Jehovah Lord of Hosts, hasten to my assistance. Glory to God, Father, Son, and Holy Spirit: As it was in the beginning, and is now, and will be always, even unto the Age of Ages: Amen. Teach me to properly sense, and to rightly discern, (O Father of all things,) For I desire your Wisdom, because it is all that is: Give your word to my established practice,(O Father of all things,) and fix your wisdom in my heart. O Lord Jesus Christ (who art the true wisdom, of your eternal, and Omnipotent Father) Most humbly I entreat your Divine Majesty, that you might think myself worthy, in respect of my general piety, to promptly send forth your Wise and tested Philosophical assistance, to that fulfillment of understanding and perfection, that will be of the greatest value towards the enlarging of my praising and glorification to you. And when no one is subject to Death, and at last there is Life in the Earth, to which office is it that I will have been fitted: In particular to whom, according to your eternal foresight, will your beneficent eminence have assigned me: Moreover, truly and most humbly it is my most burning and most steadfast quest to your Divine Majesty, that you would think worthy to send forth from heaven to me, your good Spiritual Ministers and Angels, Namely Michael, Gabriel, Raphael, and even Uriel: and (in accordance with your Heavenly favor) as often so ever as any other of your true and faithful Angels, who might completely and perfectly inform and furnish me, in the true and accurate, knowledge and understanding of your Secret Mysteries and Mighty Works (Concerning the properties of all of your Creatures and the best use of those natures) and of the unavoidable necessity for the Decree of our Deaths; to the praising, honoring, and glorification of your name; and to confirm to me, and of others (through me) of your many faithful encouragements: and to the disorder and ruin of your enemies. Amen.

Let the Will of Jehovah Zebaoth be done: Let the Will of Adonai be done, let the will of Elohim be done, O Blessed and Most Beneficent Almighty Trinity, yield to me this request, for such a method, whereby to most appease you. Amen.

from: the First Book of Mysteries by: John Dee THE ORATION ALWAYS TO BE MADE BEFORE OPERATION. “In Thy Sight O Lord mine Omnipotent God, do I pray for mine Operation, and may these most Holy _ be in charge over me and my Operation... unto the Greater Glory of Thy Name, and the edification and profit of my neighbour. Amen.”

from: the Grimoire of Armadel by: SL. Macgregor Mathers, Trans. & Ed.

THE MIGHTY ORATION. “By the most great & almighty power of Alpha & Omega, Jehovah & Emmanuel, and by him that divided the Red Sea & by that great power that turned all the waters & rivers of Egypt into blood & turned all the dust into flies & chains & by that great power that brought frogs all over the land of Egypt & entered into the King’s Palace & chambers & by that great power that terrible thunder & lightning & hail stones mixt with fire, & sent locusts which did destroy all growing things in the whole land of Egypt, & by that great power that destroyed all the first born of the land of Egypt both of man & beast, & by that great power that divided the hard rock & rivers of water issued out of the sand of the wilderness, and by that great power that led the children of Israel into the land of Canaan & by that great power that destroyed Sonachoribs great host & by that great & almighty power of him that walked on the sea as on dry land, & by that almighty power that raised the dead Lazarus out of his grave, & by that almighty power of the blessed & holy & glorious trinity that did cast the Devil & all disobedient Angels out of heaven into hell that thou thief return immediately & restore the goods again which thou hast stolen away, therefore in & by the names of the Almighty God before rehearsed I charge thee, thou thief to restore the goods again immediately or else the wrath of God may fall upon thee & force thee to come immediately. Amen.”

from: Lemegeton Clavicula Solomonis Ars Nova, second page PRAYER. O LORD God, Holy Father, Almighty and Merciful One, who hast created all things, who knowest all things and can do all things, from whom nothing is hidden, to whom nothing is impossible; thou who knowest that we perform not these ceremonies to tempt thy power, but that we may penetrate into the knowledge of hidden things; we pray thee by thy Sacred Mercy to cause and to permit, that we may arrive at this understanding of secret things, of whatever nature they may be, by thine aid, O Most Holy ADONAI, whose Kingdom and Power shall have no end unto the Ages of the Ages.

Amen.

from: Clavicula Solomonis, book 1, chapter V by: S. Liddell MacGregor Mathers (trans., ed.)

ISAGOGE. “In the Name of the Creator of all things both visible and invisible, who revealeth his Mysteries out of his Treasures to them that call upon him; and fatherly and mercifully bestoweth those his Secrets upon us without measure. May he grant unto us, through his onely-begotten Son Jesus Christ our Lord, his ministring spirits, the revealers of his secrets, that we may write this Book of Arbatel, concerning the greatest Secrets which are lawful for man to know, and to use them without offence unto God. Amen.”

from: Arbatel of Magick, Book 1 by: Heinrich Cornelius Agrippa

A PRAYER OR ORATION TO GOD. “ALMIGHTY and most merciful God, we thy servants approach with fear and trembling before thee, and in all humility do most heartily beseech thee to pardon our manifold and blind transgressions, by us committed at any time; and grant, O, most merciful Father, for his sake who died upon the cross, that our minds may be enlightened with the divine radiance of thy holy wisdom; for seeing, O, Lord of might, power, majesty, and dominion, that, by reason of our gross and material bodies, we are scarce apt to receive those spiritual instructions that we so earnestly and heartily desire. Open, O, blessed Spirit, the spiritual eye of our soul, that we may be released from this darkness overspreading us by the delusions of the outward senses, and may perceive and understand those things which are spiritual. We pray thee, oh, Lord, above all to strengthen our souls and bodies against our spiritual enemies, by the blood and righteousness of our blessed Redeemer, thy Son, Jesus Christ; and through him, and in his name, we beseech thee to illuminate the faculties of our souls, so that we may clearly and comprehensively hear with our ears, and understand with our hearts; and remove far from us all hypocrisy, deceitful dealing, profaneness, inconstancy, and levity; so that we may, in word and act, become thy faithful servants, and stand firm and unshaken against all the attacks of our bodily enemies, and likewise be proof against all illusions of evil spirits, with whom we desire no communication or interest; but that we may be instructed in the knowledge of things, natural and celestial: and as it pleased thee to bestow on Solomon all wisdom, both human and divine; in the desire of which knowledge he did so please thy divine majesty, that in a dream, of one night, thou didst inspire him with all wisdom and knowledge, which he did wisely prefer before the riches of this life; so may our desire and prayer be graciously accepted by thee; so that, by a firm dependence on thy word, we may not be led away by the vain and ridiculous pursuits of worldly pleasures and delights, they not being durable, nor of any account to our immortal happiness. Grant us, Lord, power and strength of intellect to carry on this work, for the honour and glory of thy holy name, and to the comfort of our neighbour; and without design of hurt or detriment to any, we may proceed in our labours, through Jesus Christ, our Redeemer: Amen.” from: the Magus Book 1 by: Francis Barrett A PRAYER TO GOD, TO BE SAID IN THE FOUR PARTS OF THE WORLD, IN THE CIRCLE. “A Morule, Taneha, Latisten, Rabur, Taneha, Latisten. Escha, Aladia, Alpha & Omega, Leyste, Oriston, Adonay: O my most merciful heavenly Father, have mercy upon me, although a sinner; make appear the arm of thy power in me this day (although thy unworthy child) against these obstinate and pernicious Spirits, that I by thy will may be made a contemplator of thy divine works, and may be illustrated with all wisdom, and alwaies worship and glorifie thy name. I humbly implore and beseech thee, that these Spirits which I call by thy judgement, may be bound and constrained to come, and give true and perfect answers to those things which I shall ask them, and that they may declare and shew unto us those things which by me or us shall be commanded them, not hurting any creature, neither injuring nor terrifying me or my fellows, nor hurting any other creature, and affrighting no man; but let them be obedient to my requests, in all these things which I command them.”

Then let him stand in the middle of the Circle, and hold his hand towards the

Pentacle, and say, “Per Pentaculum Salomonis advocavi, dent mihi responsum verum.”

Then let him say, “Beralanensis, Baldachiensis, Paumachiæ & Apologiæ sedes, per Reges potestaiesiá magnanimas, ac principes præpotentes, genio Liachidæ, ministri tartareæ sedes: Primac, hic princeps sedis Apologiæ nona cohorte: Ego vos invoco, & invocando vos conjure, atque supernæ Majestatis munitus virtute, potenter impero, per eum qui dixit, & factum est, & cui obediunt omnes creaturæ: & per hoc nomen ineffabile, Tetragrammaton Jehovah, in quo est plasmatum omne seculum, quo audito elementa corruunt, aër concutitur, mare retrograditur, ignis extinguitur, tera tremit, omnesque exercitus Coelestium, Terrestrium, & Infernorum tremunt, turbantur & corruunt: quatenus citò & sine mora & omni occasione remota, ab universis mundi partibus veniatis, & rationabiliter de omnibus quæcunque interrogavero, respondeatis vos, & veniatis pacifice, visibiles, & affabiles: nunc & sine mora manifestantes quod cupimus: conjurati per nomen æterni vivi & veri Dei Helioren, & mandata nostra per ficientes, persistentes semper usque ad finem, & intentionem meam, visibiles nobis, & affabiles, clara voce nobis, intelligibile, & sine omni ambiguitate.”

from: Heptameron, Magical Elements by: Peter de Abano

:: NAMES :: NAMES OF GOD General List of Names of God Mid-East (169) A, Adad, Adapa, Adrammelech, Aeon, Agasaya, Aglibol, Ahriman, Ahura Mazda, Ahurani, Ai-ada, Al-Lat, Aja, Aka, Alalu, Al-Lat, Amm, Al-Uzza (El-'Ozza or Han-Uzzai), An, Anahita, Anath (Anat), Anatu, Anbay, Anshar, Anu, Anunitu, An-Zu, Apsu, Aqhat, Ararat, Arinna, Asherali, Ashnan, Ashtoreth, Ashur, Astarte, Atar, Athirat, Athtart, Attis, Aya, Baal (Bel), Baalat (Ba'Alat), Baau, Basamum, Beelsamin, Belit-Seri, Beruth, Borak, Broxa, Caelestis, Cassios, Lebanon, Antilebanon, and Brathy, Chaos, Chemosh, Cotys, Cybele, Daena, Daevas, Dagon, Damkina, Dazimus, Derketo, DhatBadan, Dilmun, Dumuzi (Du'uzu), Duttur, Ea, El, Endukugga, Enki, Enlil, Ennugi, Eriskegal, Ereshkigal (Allatu), Eshara, Eshmun, Firanak, Fravashi, Gatamdug, Genea, Genos, Gestinanna, Gula, Hadad, Hannahanna, Hatti, Hea, Hiribi, The Houri, Humban, Innana, Ishkur, Ishtar, Ithm, Jamshid or Jamshyd, Jehovah, Jesus, Kabta, Kadi, Kamrusepas, Ki (Kiki), Kingu, Kolpia, Kothar-u-Khasis, Lahar, Marduk, Mari, Meni, Merodach, Misor, Moloch, Mot, Mushdama, Mylitta, Naamah, Nabu (Nebo), Nairyosangha, Nammu, Namtaru, Nanna, Nebo, Nergal, Nidaba, Ninhursag or Nintu, Ninlil, Ninsar, Nintur, Ninurta, Pa, Qadshu, Rapithwin, Resheph (Mikal or Mekal), Rimmon, Sadarnuna, Shahar, Shalim, Shamish, Shapshu, Sheger, Sin, Siris (Sirah), Taautos, Tammuz, Tanit, Taru, Tasimmet, Telipinu, Tiamat, Tishtrya, Tsehub, Utnapishtim, Utu, Wurusemu, Yam, Yarih (Yarikh), Yima, Zaba, Zababa, Zam, Zanahary (Zanaharibe), Zarpandit, Zarathustra, Zatavu, Zazavavindrano, Ziusudra, Zu (Imdugud), Zurvan China (170) Ba, Caishen, Chang Fei, Chang Hsien, Chang Pan, Ch'ang Tsai, Chao san-Niang, Chao T'eng-k'ang, Chen Kao, Ch'eng Huang, Cheng San-Kung, Cheng Yuan-ho, Chi Po, Chien-Ti, Chih Jih, Chih Nii, Chih Nu, Ch'ih Sung-tzu, Ching Ling Tzu, Ch'ing Lung, Chin-hua Niang-niang, Chio Yuan-Tzu, Chou Wang, Chu Niao, Chu Ying, Chuang-Mu, Chu-jung, Chun T'i, Ch'ung Ling-yu, Chung Liu, Chung-kuei, Chung-li Ch'端an, Di Jun, Fan K'uei, Fei Lien, Feng Pho-Pho, Fengbo, Fu Hsing, Fu-Hsi, Fu-Pao, Gaomei, Guan Di, Hao Ch'iu, Heng-o, Ho Po (Ping-I), Hou Chi, Hou T'u, Hsi Ling-su, Hsi Shih, Hsi Wang Mu, Hsiao Wu, Hsieh T'ien-chun, Hsien Nung, Hsi-shen, Hsu Ch'ang, Hsuan Wen-hua, Huang Ti, Huang T'ing, Huo Pu, Hu-Shen, Jen An, Jizo Bosatsu, Keng Yencheng, King Wan, Ko Hsien-Weng, Kuan Ti, Kuan Ti, Kuei-ku Tzu, Kuo Tzu-i, Lai Cho, Lao Lang, Lei Kung, Lei Tsu, Li Lao-chun, Li Tien, Liu Meng, Liu Pei, Lo Shen, Lo Yu, Lo-Tsu Ta-Hsien, Lu Hsing, Lung Yen, Lu-pan, Ma-Ku, Mang Chin-i, Mang Shen, Mao Meng, Men Shen, Miao Hu, Mi-lo Fo, Ming Shang, Nan-chi Hsien-weng, Niu Wang, Nu Wa, Nu-kua, Pa, Pa Cha, Pai Chung, Pai Liu-Fang, Pai Yu, P'an Niang, P'an-Chin-Lien, Pao Yuan-ch'uan, Phan Ku, P'i Chia-Ma, Pien Ho, San Kuan, Sao-ch'ing Niang, Sarudahiko, Shang Chien, Shang Ti, She chi, Shen Hsui-Chih, Shen Nung, Sheng Mu, Shih Liang, Shiu Fang, Shou-lao, Shun I Fu-jen, Sien-Tsang, Ssu-ma Hsiang-ju, Sun Pin, Sun Ssu-miao, Sung-Chiang, Tan Chu, T'ang Ming Huang, Tao Kung, T'ien Fei, Tien Hou, Tien Mu, Ti-tsang, Tsai Shen, Ts'an Nu, Ts'ang Chien, Tsao Chun, Tsao-Wang, T'shai-Shen, Tung Chun, T'ung Chung-chung, T'ung Lai-yu, Tung Lu, T'ung Ming, Tzu-ku Shen, Wa, Wang Ta-hsien, Wang-Mu-Niang-Niang, Weiwobo, Wen-ch'ang, Wutai Yuan-shuai, Xi Hou, Xi Wangmu, Xiu Wenyin, Yanwang, Yaoji, Yen-lo, Yen-LoWang, Yi, Yu, Yu Ch'iang, Yu Huang, Yun-T'ung, Yu-Tzu, Zaoshen, Zhang Xi,, Zhin端,, Zhongguei,, Zigu Shen,, Zisun, Ch'ang-O Balto slavic (125) Aba-khatun, Aigiarm, Ajysyt, Alkonost, Almoshi, Altan-Telgey, Ama, Anapel, As-ava,

Ausaitis, Austeja, Ayt'ar, Baba Yaga (Jezi Baba), Belobog (Belun), Boldogasszony, Breksta, Bugady Musun, Chernobog (Crnobog, Czarnobog, Czerneboch, Cernobog), Cinei-new, Colleda (Koliada), Cuvto-ava, Dali, Darzu-mate, Dazhbog, Debena, Devana, Diiwica (Dilwica), Doda (Dodola), Dolya, Dragoni, Dugnai, Dunne Enin, Edji, Elena, Erce, Etugen, Falvara, The Fates, The Fatit, Gabija, Ganiklis, Giltine, Hotogov Mailgan, Hov-ava, Iarila, Isten, Ja-neb'a, Jedza, Joda-mate, Kaldas, Kaltes, Keretkun, Khadau, Khursun (Khors), Kostrubonko, Kovas, Krumine, Kupala, Kupalo, Laima, Leshy, Marina, Marzana, Matergabiae, Mat Syra Zemlya, Medeine, Menu (Menulis), MirSusne-Khum, Myesyats, Nastasija, (Russia) Goddess of sleep., Nelaima, Norov, NumiTarem, Nyia, Ora, Ot, Patollo, Patrimpas, Pereplut, Perkuno, Perun, Pikuolis, Pilnytis, Piluitus, Potrimpo, Puskaitis, Rod, Rugevit, Rultennin, Rusalki, Sakhadai-Noin, Saule, Semargl, Stribog, Sudjaje, Svantovit (Svantevit, Svitovyd), Svarazic (Svarozic, Svarogich), Tengri, Tñairgin, Triglav, Ulgen (Ulgan, Ülgön), Veles (Volos), Vesna, Xatel-Ekwa, Xoli-Kaltes, Yamm, Yarilo, Yarovit, Ynakhsyt, Zaria, Zeme mate, Zemyna, Ziva (Siva), Zizilia, Zonget, Zorya, Zvoruna, Zvezda Dennitsa, Zywie Hindu (72) Aditi, Adityas, Ambika, Ananta (Shesha), Annapurna (Annapatni), Aruna, Ashvins, Balarama, Bhairavi, Brahma, Buddha, Dakini, Devi, Dharma, Dhisana, Durga, Dyaus, Ganesa (Ganesha), Ganga (Ganges), Garuda, Gauri, Gopis, Hanuman, Hari-Hara, Hulka Devi, Jagganath, Jyeshtha, Kama, Karttikeya, Krishna, Krtya, Kubera, Kubjika, Lakshmi or Laksmi, Manasha, Manu, Maya, Meru, Nagas, Nandi, Naraka, Nataraja, Nirriti, Parjanya, Parvati, Paurnamasi, Prithivi, Purusha, Radha, Rati, Ratri, Rudra, Sanjna, Sati, Shashti, Shatala, Sitala (Satala), Skanda, Sunrta, Surya, Svasti-devi, Tvashtar, Uma, Urjani, Vach, Varuna, Vayu, Vishnu (Avatars of Vishnu: Matsya; Kurma; Varaha; Narasinha; Vamana; Parasurama; Rama; Krishna; Buddha; Kalki), Vishvakarman, Yama, Sraddha Japan (53) Aji-Suki-Taka-Hi-Kone, Ama no Uzume, Ama-terasu, Amatsu Mikaboshi, Benten (Benzai-Ten), Bishamon, Chimata-No-Kami, Chup-Kamui, Daikoku, Ebisu, Emma-O, Fudo, Fuji, Fukurokuju, Gekka-O, Hachiman, Hettsui-No-Kami, Ho-Masubi, Hotei, Inari, Izanagi and Izanami, Jizo Bosatsu, Jurojin, Kagutsuchi, Kamado-No-Kami, Kami, KawaNo-Kami, Kaya-Nu-Hima, Kishijoten, Kishi-Mojin, Kunitokotatchi, Marici, MonjuBosatsu, Nai-No-Kami, No-Il Ja-Dae, O-Kuni-Nushi, Omoigane, Raiden, Shine-Tsu-Hiko, Shoten, Susa-no-wo, Tajika-no-mikoto, Tsuki-yomi, Uka no Mitanna, Uke-mochi, Usodori, Uzume, Wakahirume, Yainato-Hnneno-Mikoi, Yama-No-Kami, Yama-no-Karni, Yaya-Zakurai, Yuki-Onne India (43) Agni, Ammavaru, Asuras, Banka-Mundi, Brihaspati, Budhi Pallien, Candi, Challalamma, Chinnintamma, Devas, Dyaush, Gauri-Sankar, Grhadevi, Gujeswari, Indra, Kali, Lohasur Devi, Mayavel, Mitra, Prajapati, Puchan, Purandhi, Rakshas, Rudrani, Rumina, Samundra, Sarasvati, Savitar, Siva (Shiva), Soma, Sura, Surabhi, Tulsi, Ushas, Vata, Visvamitra, Vivasvat, Vritra, Waghai Devi, Yaparamma, Yayu, Zumiang Nui, Diti Other Asian (31) Dewi Shri, Po Yan Dari, Shuzanghu, Antaboga, Yakushi Nyorai, Mulhalmoni, Tankun, Yondung Halmoni, Aryong Jong, Quan Yin, Tengri, Uminai-gami, Kamado-No-Kami, Kunitokotatchi, Giri Devi, Dewi Nawang Sasih, Brag-srin-mo, Samanta-Bhadra, Sangsrgyas-mkhá, Sengdroma, Sgeg-mo-ma, Tho-og, Ui Tango, Yum-chen-mo, Zas-ster-madmar-mo, Chandra, Dyaus, Ratri, Rodasi, Vayu, Au-Co

African (250 Gods, Demigods and First Men) Abassi, Abuk, Adu Ogyinae, Agé, Agwe, Aida Wedo, Ajalamo, Aje, Ajok, Akonadi, Akongo, Akuj, Amma, Anansi, Asase Yaa, Ashiakle, Atai, Ayaba, Aziri, Baatsi, Bayanni, Bele Alua, Bomo rambi, Bosumabla, Buk, Buku, Bumba, Bunzi, Buruku, Cagn, Candit, Cghene, Coti, Damballah-Wedo, Dan, Deng, Domfe, Dongo, Edinkira, Efé, Egungun-oya, Eka Abassi, Elephant Girl Mbombe, Emayian, Enekpe, En-Kai, Eseasar, Eshu, Esu, Fa, Faran, Faro, Fatouma, Fidi Mukullu, Fon, Gleti, Gonzuole, Gû, Gua, Gulu, Gunab, Hammadi, Hêbiesso, Iku, Ilankaka, Imana, Iruwa, Isaywa, Juok, Kazooba, Khakaba, Khonvum, Kibuka, Kintu, Lebé, Leza, Libanza, Lituolone, Loko, Marwe, Massim Biambe, Mawu-Lisa (Leza), Mboze, Mebeli, Minepa, Moombi, Mukameiguru, Mukasa, Muluku, Mulungu, Mwambu, Nai, Nambi, Nana Buluku, Nanan-Bouclou, Nenaunir, Ng Ai, Nyaliep, Nyambé, Nyankopon, Nyasaye, Nzame, Oboto, Obumo, Odudua-Orishala, Ogun, Olokun, Olorun, Orisha Nla, Orunmila, Osanyin, Oshe, Osun, Oya, Phebele, PokotSuk, Ralubumbha, Rugaba, Ruhanga, Ryangombe, Sagbata, Shagpona, Shango, Sopona, Tano, Thixo, Tilo, Tokoloshi, Tsui, Tsui'goab, Umvelinqangi, Unkulunkulu, Utixo, Wak, Wamara, Wantu Su, Wele, Were, Woto, Xevioso, Yangombi, Yemonja, Ymoa, Ymoja, Yoruba, Zambi, Zanahary, Zinkibaru, Australian (93 Gods, Goddesses and Places in the Dreamtime) Alinga, Anjea, Apunga, Arahuta, Ariki, Arohirohi, Bamapana, Banaitja, Bara, Barraiya, Biame, Bila, Boaliri, Bobbi-bobbi, Bunbulama, Bunjil, Cunnembeille, Daramulum, Dilga, Djanggawul Sisters, Eingana, Erathipa, Gidja, Gnowee, Haumia, Hine Titama, Ingridi, Julana, Julunggul, Junkgowa, Karora, Kunapipi-KalwadiKadjara, Lia, Madalait, Makara, Nabudi, Palpinkalare, Papa, Rangi, Rongo, Tane, Tangaroa, Tawhiri-ma-tea, Tomituka, Tu, Ungamilia, Walo, Waramurungundi, Wati Kutjarra, Wawalag Sisters, Wuluwaid, Wuragag, Wuriupranili, Wurrunna, Yhi, Buddhism (10 Gods and Relatives of God) Aizen-Myoo, Ajima,Dai-itoku-Myoo, Fudo-Myoo, Gozanze-Myoo, Gundari-Myoo, Hariti, Kongo-Myoo, Kujaku-Myoo, Ni-O, Carribean (62 Gods, Monsters and Vodun Spirits) Agaman Nibo, Agwe, Agweta, Ah Uaynih, Aida Wedo, Atabei, Ayida, Ayizan, Azacca, Baron Samedi, Ulrich, Ellegua, Ogun, Ochosi, Chango, Itaba, Amelia, Christalline, Clairmé, Clairmeziné, Coatrischie, Damballah, Emanjah, Erzuli, Erzulie, Ezili, Ghede, Guabancex, Guabonito, Guamaonocon, Imanje, Karous, Laloue-diji, Legba, Loa, Loco, Maitresse Amelia, Mapiangueh, Marie-aimée, Marinette, Mombu, Marassa, Nana Buruku, Oba, Obtala, Ochu, Ochumare, Oddudua, Ogoun, Olokum, Olosa, Oshun, Oya, Philomena, Sirêne, The Diablesse, Itaba, Tsilah, Ursule, Vierge, Yemaya, Zaka, Celtic (166 Gods, Goddesses, Divine Kings and Pagan Saints) Abarta, Abna, Abnoba, Aine, Airetech,Akonadi, Amaethon, Ameathon, An Cailleach, Andraste, Antenociticus, Aranrhod, Arawn, Arianrod, Artio, Badb,Balor, Banbha, Becuma, Belatucadros, Belatu-Cadros, Belenus, Beli,Belimawr, Belinus, Bendigeidfran, Bile, Blathnat, Blodeuwedd, Boann, Bodus,Bormanus, Borvo, Bran, Branwen, Bres, Brigid, Brigit, Caridwen, Carpantus,Cathbadh, Cecht, Cernach, Cernunnos, Cliodna, Cocidius, Conchobar, Condatis, Cormac,Coronus,Cosunea, Coventina, Crarus,Creidhne, Creirwy, Cu Chulainn, Cu roi, Cuda, Cuill,Cyhiraeth,Dagda, Damona, Dana, Danu, D'Aulnoy,Dea Artio, Deirdre, Dewi, Dian, Diancecht, Dis Pater, Donn, Dwyn, Dylan, Dywel,Efnisien, Elatha, Epona, Eriu, Esos, Esus, Eurymedon,Fedelma, Fergus, Finn, Fodla, Goewyn, Gog, Goibhniu, Govannon, Grainne, Greine,Gwydion, Gwynn ap Nudd, Herne, Hu'Gadarn, Keltoi,Keridwen, Kernunnos,Ler, Lir, Lleu Llaw Gyffes, Lludd, Llyr, Llywy, Luchta, Lug, Lugh,Lugus, Mabinogion,Mabon, Mac Da Tho, Macha, Magog, Manannan, Manawydan, Maponos, Math, Math Ap Mathonwy, Medb,

Moccos,Modron, Mogons, Morrig, Morrigan, Nabon,Nantosuelta, Naoise, Nechtan, Nedoledius,Nehalennia, Nemhain, Net,Nisien, Nodens, Noisi, Nuada, Nwywre,Oengus, Ogma, Ogmios, Oisin, Pach,Partholon, Penard Dun, Pryderi, Pwyll, Rhiannon, Rosmerta, Samhain, Segidaiacus, Sirona, Sucellus, Sulis, Taliesin, Taranis, Teutates, The Horned One,The Hunt, Treveni,Tyne, Urien, Ursula of the Silver Host, Vellaunus, Vitiris, White Lady, Egyptian (85 Gods, Gods Incarnate and Personified Divine Forces) Amaunet, Amen, Amon, Amun, Anat, Anqet, Antaios, Anubis, Anuket, Apep, Apis, Astarte, Aten, Aton, Atum, Bastet, Bat, Buto, Duamutef, Duamutef, Hapi, Har-pa-khered, Hathor, Hauhet, Heket, Horus, Huh, Imset, Isis, Kauket, Kebechsenef, Khensu, Khepri, Khnemu, Khnum, Khonsu, Kuk, Maahes, Ma'at, Mehen, Meretseger, Min, Mnewer, Mut, Naunet, Nefertem, Neith, Nekhbet, Nephthys, Nun, Nut, Osiris, Ptah, Ra, Re, Renenet, Sakhmet, Satet, Seb, Seker, Sekhmet, Serapis, Serket, Set, Seth, Shai, Shu, Shu, Sia, Sobek, Sokar, Tefnut, Tem, Thoth, Hellenes (Greek) Tradition (540 Gods, Demigods, Divine Bastards) Acidalia, Aello, Aesculapius, Agathe, Agdistis, Ageleia, Aglauros, Agne, Agoraia, Agreia, Agreie, Agreiphontes, Agreus, Agrios, Agrotera, Aguieus, Aidoneus, Aigiokhos, Aigletes, Aigobolos, Ainia,Ainippe, Aithuia, Akesios, Akraia, Aktaios, Alalkomene, Alasiotas, Alcibie, Alcinoe, Alcippe, Alcis,Alea, Alexikakos, Aligena, Aliterios, Alkaia, Amaltheia, Ambidexter, Ambologera, Amynomene,Anaduomene, Anaea, Anax, Anaxilea, Androdameia,Andromache, Andromeda, Androphonos, Anosia, Antandre,Antania, Antheus, Anthroporraistes, Antianara, Antianeira, Antibrote, Antimache, Antimachos, Antiope,Antiopeia, Aoide, Apatouria, Aphneius, Aphrodite, Apollo, Apotropaios, Areia, Areia, Areion, Areopagite, Ares, Areto, Areximacha,Argus, Aridnus,Aristaios, Aristomache, Arkhegetes, Arktos, Arretos, Arsenothelys, Artemis, Asclepius, Asklepios, Aspheleios, Asteria, Astraeos, Athene, Auxites, Avaris, Axios, Axios Tauros,Bakcheios, Bakchos, Basileus, Basilis, Bassareus, Bauros, Boophis, Boreas, Botryophoros, Boukeros, Boulaia, Boulaios, Bremusa,Bromios, Byblis,Bythios, Caliope, Cedreatis, Celaneo, centaur, Cerberus, Charidotes, Charybdis, Chimera, Chloe, Chloris, Choreutes, Choroplekes, Chthonios, Clete, Clio, clotho,Clyemne, cockatrice, Crataeis, Custos, Cybebe, Cybele, Cyclops, Daphnaia, Daphnephoros, Deianeira, Deinomache, Delia, Delios, Delphic, Delphinios, Demeter, Dendrites, Derimacheia,Derinoe, Despoina, Dikerotes, Dimeter, Dimorphos, Dindymene, Dioktoros, Dionysos, Discordia, Dissotokos, Dithyrambos, Doris, Dryope,Echephyle,Echidna, Eiraphiotes, Ekstatophoros, Eleemon, Eleuthereus, Eleutherios, Ennosigaios, Enodia, Enodios, Enoplios, Enorches, Enualios, Eos, Epaine, Epidotes, Epikourios, Epipontia, Epitragidia, Epitumbidia, Erato, Ergane, Eribromios, Erigdoupos, Erinus, Eriobea, Eriounios, Eriphos, Eris, Eros,Euanthes, Euaster, Eubouleus, Euboulos, Euios, Eukhaitos, Eukleia, Eukles, Eumache, Eunemos, Euplois, Euros, Eurybe,Euryleia, Euterpe, Fates,Fortuna, Gaia, Gaieokhos, Galea, Gamelia, Gamelios, Gamostolos, Genetor, Genetullis, Geryon, Gethosynos, giants, Gigantophonos, Glaukopis, Gorgons, Gorgopis, Graiae, griffin, Gynaikothoinas, Gynnis, Hagisilaos, Hagnos, Haides, Harmothoe, harpy, Hegemone, Hegemonios, Hekate, Hekatos, Helios, Hellotis, Hephaistia, Hephaistos, Hera, Heraios, Herakles, Herkeios, Hermes, Heros Theos, Hersos, Hestia, Heteira, Hiksios, Hipp, Hippia, Hippios, Hippoi Athanatoi, Hippolyte, Hippolyte II, Hippomache,Hippothoe, Horkos, Hugieia, Hupatos, Hydra, Hypate, Hyperborean, Hypsipyle, Hypsistos, Iakchos, Iatros, Idaia, Invictus, Iphito,Ismenios, Ismenus,Itonia, Kabeiria, Kabeiroi, Kakia, Kallinikos, Kallipugos, Kallisti, Kappotas, Karneios, Karpophoros, Karytis, Kataibates, Katakhthonios, Kathatsios, Keladeine, Keraunos, Kerykes, Khalinitis, Khalkioikos, Kharmon, Khera, Khloe, Khlori,Khloris,Khruse, Khthonia, Khthonios, Kidaria, Kissobryos, Kissokomes, Kissos, Kitharodos, Kleidouchos, Kleoptoleme, Klymenos, Kore, Koruthalia, Korymbophoros, Kourotrophos, Kranaia, Kranaios, Krataiis,

Kreousa, Kretogenes, Kriophoros, Kronides, Kronos,Kryphios, Ktesios, Kubebe, Kupris, Kuprogenes, Kurotrophos, Kuthereia, Kybele, Kydoime,Kynthia, Kyrios, Ladon, Lakinia, Lamia, Lampter, Laodoke, Laphria, Lenaios, Leukatas, Leukatas, Leukolenos, Leukophruene, Liknites, Limenia, Limnaios, Limnatis, Logios, Lokhia, Lousia, Loxias, Lukaios, Lukeios, Lyaios, Lygodesma, Lykopis, Lyseus, Lysippe, Maimaktes, Mainomenos, Majestas, Makar, Maleatas, Manikos, Mantis, Marpe, Marpesia, Medusa, Megale, Meilikhios, Melaina, Melainis, Melanaigis, Melanippe,Melete, Melousa, Melpomene, Melqart, Meses, Mimnousa, Minotaur, Mneme, Molpadia,Monogenes, Morpho, Morychos, Musagates, Musagetes, Nebrodes, Nephelegereta, Nereus,Nete, Nike, Nikephoros, Nomios, Nomius, Notos, Nyktelios, Nyktipolos, Nympheuomene, Nysios, Oiketor, Okyale, Okypous, Olumpios, Omadios, Ombrios, Orithia,Orius,Ortheia, Orthos, Ourania, Ourios, Paelemona, Paian, Pais, Palaios, Pallas, Pan Megas, Panakhais, Pandemos, Pandrosos, Pantariste, Parthenos, PAsianax, Pasiphaessa, Pater, Pater, Patroos, Pegasus, Pelagia, Penthesilea, Perikionios, Persephone, Petraios, Phanes, Phanter, Phatria, Philios, Philippis, Philomeides, Phoebe, Phoebus, Phoenix, Phoibos, Phosphoros, Phratrios, Phutalmios, Physis, Pisto, Plouton, Polemusa,Poliakhos, Polias, Polieus, Polumetis, Polydektes, Polygethes, Polymnia, Polymorphos, Polyonomos, Porne, Poseidon, Potnia Khaos, Potnia Pheron, Promakhos, Pronoia, Propulaios, Propylaia, Proserpine, Prothoe, Protogonos, Prytaneia, Psychopompos, Puronia, Puthios, Pyrgomache, Python, Rhea, Sabazios, Salpinx, satyr, Saxanus, Scyleia,Scylla, sirens, Skeptouchos, Smintheus, Sophia, Sosipolis, Soter, Soteria, Sphinx, Staphylos, Sthenias, Sthenios, Strife, Summakhia, Sykites, Syzygia, Tallaios, Taureos, Taurokeros, Taurophagos, Tauropolos, Tauropon, Tecmessa, Teisipyte, Teleios, Telepyleia,Teletarches, Terpsichore, Thalestris, Thalia, The Dioskouroi, Theos, Theritas, Thermodosa, Thraso, Thyonidas, Thyrsophoros, Tmolene, Toxaris, Toxis, Toxophile,Trevia, Tricephalus, Trieterikos, Trigonos, Trismegestos, Tritogeneia, Tropaios, Trophonius,Tumborukhos, Tyche, Typhon, Urania, Valasca, Xanthippe, Xenios, Zagreus, Zathos, Zephryos, Zeus, Zeus Katakhthonios, Zoophoros Native American (711 Gods, Heroes, and Anthropomorphized Facets of Nature) Aakuluujjusi, Ab Kin zoc, Abaangui, Ababinili, Ac Yanto, Acan, Acat, Achiyalatopa, Acna, Acolmiztli, Acolnahuacatl, Acuecucyoticihuati, Adamisil Wedo, Adaox, Adekagagwaa, Adlet, Adlivun, Agloolik, Aguara, Ah Bolom Tzacab, Ah Cancum, Ah Chun Caan, Ah Chuy Kak, Ah Ciliz, Ah Cun Can, Ah Cuxtal, Ah hulneb, Ah Kin, Ah Kumix Uinicob, Ah Mun, Ah Muzencab, Ah Patnar Uinicob, Ah Peku, Ah Puch, Ah Tabai, Ah UincirDz'acab, Ah Uuc Ticab, Ah Wink-ir Masa, Ahau Chamahez, Ahau-Kin, Ahmakiq, Ahnt Alis Pok', Ahnt Kai', Aholi, Ahsonnutli, Ahuic, Ahulane, Aiauh, Aipaloovik, Ajbit, Ajilee, Ajtzak, Akbaalia, Akba-atatdia, Akhlut, Akhushtal, Akna, Akycha, Alaghom Naom Tzentel, Albino Spirit animals, Alektca, Alignak, Allanque, Allowat Sakima, Alom, Alowatsakima, Amaguq, Amala, Amimitl, Amitolane, Amotken, Andaokut, Andiciopec, Anerneq, Anetlacualtiliztli, Angalkuq, Angpetu Wi, Anguta, Angwusnasomtaka, Ani Hyuntikwalaski, Animal spirits, Aningan, Aniwye, Anog Ite, Anpao, Apanuugak, Apicilnic, Apikunni, Apotamkin, Apoyan Tachi, Apozanolotl, Apu Punchau, Aqalax, Arendiwane, Arnakua'gsak, Asdiwal, Asgaya Gigagei, Asiaq, Asin, Asintmah, Atacokai, Atahensic, Aticpac Calqui Cihuatl, Atira, Atisokan, Atius Tirawa, Atl, Atlacamani, Atlacoya, Atlatonin, Atlaua, Atshen, Auilix, Aulanerk, Aumanil, Aunggaak, Aunt Nancy, Awaeh Yegendji, Awakkule, Awitelin Tsta, Awonawilona, Ayauhteotl, Azeban, Baaxpee, Bacabs, Backlum Chaam, Bagucks, Bakbakwalanooksiwae, Balam, Baldhead, Basamacha, Basket Woman, Bead Spitter, Bear, Bear Medicine Woman, Bear Woman, Beaver, Beaver Doctor, Big Heads, Big Man Eater, Big Tail, Big Twisted Flute, Bikeh hozho, Bitol, Black Hactcin, Black Tamanous, Blind Boy, Blind Man, Blood Clot Boy, Bloody Hand, Blue-Jay, Bmola, Bolontiku, Breathmaker, Buffalo, Buluc Chabtan, Burnt Belly, Burnt Face, Butterfly, Cabaguil,

Cacoch, Cajolom, Cakulha, Camaxtli, Camozotz, Cannibal Grandmother, Cannibal Woman, Canotila, Capa, Caprakan, Ca-the-ña, Cauac, Centeotl, Centzonuitznaua, Cetan, Chac Uayab Xoc, Chac, Chahnameed, Chakwaina Okya, Chalchihuitlicue, Chalchiuhtlatonal, Chalchiutotolin, Chalmecacihuilt, Chalmecatl, Chamer, Changing Bear Woman, Changing Woman, Chantico, Chaob, Charred Body, Chepi, Chibiabos, Chibirias, Chiccan, Chicomecoatl, Chicomexochtli, Chiconahui, Chiconahuiehecatl, Chie, Child-Born-in-Jug, Chirakan, Chulyen, Cihuacoatl, Cin-an-ev, Cinteotl, Cipactli, Cirapé, Cit Chac Coh, Cit-Bolon-Tum, Citlalatonac, Citlalicue, Ciucoatl, Ciuteoteo, Cizin, Cliff ogre, Coatlicue, Cochimetl, Cocijo, Colel Cab, Colop U Uichkin, Copil, Coyolxauhqui, Coyopa, Coyote, Cripple Boy, Crow, Crow Woman, Cum hau, Cunawabi, Dagwanoenyent, Dahdahwat, Daldal, Deohako, Dhol, Diyin dine, Djien, Djigonasee, Dohkwibuhch, Dzalarhons, Dzalarhons, Eagentci, Eagle, Earth Shaman, Eeyeekalduk, Ehecatl, Ehlaumel, Eithinoha, Ekchuah, Enumclaw, Eototo, Esaugetuh Emissee, Esceheman, Eschetewuarha, Estanatlehi, Estasanatlehi, Estsanatlehi, Evaki, Evening Star, Ewah, Ewauna, Face, Faces of the Forests, False Faces, Famine, Fastachee, Fire Dogs, First Creator, First Man and First Woman, First Scolder, Flint Man, Flood, Flower Woman, Foot Stuck Child, Ga'an, Ga-gaah, Gahe, Galokwudzuwis, Gaoh, Gawaunduk, Geezhigo-Quae, Gendenwitha, Genetaska, Ghanan, Gitche Manitou, Glispa, Glooskap, Gluscabi, Gluskab, Gluskap, Godasiyo, Gohone, Great Seahouse, Greenmantle, Gucumatz, Gukumatz, Gunnodoyak, Gyhldeptis, Ha Wen Neyu, Hacauitz, Hacha'kyum, Hagondes, Hahgwehdiyu, Hamatsa, Hamedicu, Hanghepi Wi, Hantceiitehi, Haokah, Hastseoltoi, Hastshehogan, He'mask.as, Hen, Heyoka, Hiawatha, Hino, Hisakitaimisi, Hokhokw, Hotoru, Huehuecoyotl, Huehueteotl, Huitaca, Huitzilopochtli, Huixtocihuatl, Hummingbird, Hun hunahpu, Hun Pic Tok, Hunab Ku, Hunahpu Utiu, Hunahpu, Hunahpu-Gutch, Hunhau, Hurakan, Iatiku And Nautsiti, Ich-kanava, Ictinike, Idliragijenget, Idlirvirisong, Igaluk, Ignirtoq, Ikanam, Iktomi, Ilamatecuhtli, Illapa, Ilyap'a, i'noGo tied, Inti, Inua, Ioskeha, Ipalnemohuani, Isakakate, Ishigaq, Isitoq, Issitoq, Ite, Itzamná, Itzananohk`u, Itzlacoliuhque, Itzli, Itzpapalotl, Ix Chebel Yax, Ixbalanque, Ixchel, Ixchup, Ixmucane, Ixpiyacoc, Ixtab, Ixtlilton, Ixtubtin, Ixzaluoh, Iya, Iyatiku, Iztaccihuatl, Iztacmixcohuatl, Jaguar Night, Jaguar Quitze, Jogah, Kaakwha, Kabun, Kabun, Kachinas, Kadlu, Ka-Ha-Si, Ka-Ha-Si, Kaik, Kaiti, Kan, Kana'ti and Selu, Kanati, Kan-u-Uayeyab, Kan-xib-yui, Kapoonis, Katsinas, Keelut, Ketchimanetowa, Ketq Skwaye, Kianto, Kigatilik, Kilya, K'in, Kinich Ahau, Kinich Kakmo, Kishelemukong, Kisin, Kitcki Manitou, Kmukamch, Kokopelli, Ko'lok, Kukulcan, Kushapatshikan, Kutni, Kutya'I, Kwakwakalanooksiwae, Kwatee, Kwekwaxa'we, Kwikumat, Kyoi, Lagua, Land Otter People, Lawalawa, Logobola, Loha, Lone Man, Long Nose, Loon, Loon Medicine, Loon Woman, Loo-wit, Macaw Woman, Macuilxochitl, Maho Peneta, Mahucutah, Makenaima, Malesk, Malina, Malinalxochi, Malsum, Malsumis, Mam, Mama Cocha, Man in moon, Manabozho, Manetuwak, Mani'to, Manitou, Mannegishi, Manu, Masaya, Masewi, Master of Life, Master Of Winds, Matshishkapeu, Mavutsinim, Mayahuel, Medeoulin, Mekala, Menahka, Meteinuwak, Metztli, Mexitl, Michabo, Mictecacihuatl, Mictlan, Mictlantecuhtli, Mikchich, Mikumwesu, Mitnal, Mixcoatl, Mongwi Kachinum, Morning Star, Motho and Mungo, Mulac, Muut, Muyingwa, Nacon, Nagenatzani, Nagi Tanka, Nagual, Nahual, Nakawé, Nanabojo, Nanabozho, Nanabush, Nanahuatzin, Nanautzin, Nanih Waiya, Nankil'slas, Nanook, Naum, Negafook, Nerrivik, Nesaru, Nianque, Nishanu, Nohochacyum, Nokomis, Nootaikok, North Star, Nujalik, Nukatem, Nunne Chaha, Ocasta, Ockabewis, Odzihozo, Ohtas, Oklatabashih, Old Man, Olelbis, Omacatl, Omecihuatl, Ometecuhtli, Onatha, One Tail of Clear Hair, Oonawieh Unggi, Opochtli, Oshadagea, Owl Woman, Pah, Pah, Paiowa, Pakrokitat, Pana, Patecatl, Pautiwa, Paynal, Pemtemweha, Piasa, Pikváhahirak, Pinga, Pomola, Pot-tilter, Prairie Falcon, Ptehehincalasanwin, Pukkeenegak, Qaholom, Qakma, Qiqirn, Quaoar, Quetzalcoatl, Qumu, Quootis-hooi, Rabbit, Ragno, Raven, Raw Gums, Rukko, Sagamores, Sagapgia, Sanopi, Saynday, Sedna, Selu, Shakuru, Sharkura, Shilup Chito Osh, Shrimp house, Sila, Sint Holo, Sio

humis, Sisiutl, Skan, Snallygaster, Sosondowah, South Star, Spider Woman, Sta-au, Stonecoats, Sun, Sungrey, Ta Tanka, Tabaldak, Taime, Taiowa, Talocan, Tans, Taqwus, Tarhuhyiawahku, Tarquiup Inua, Tate, Tawa, Tawiscara, Ta'xet, Tcisaki, Tecciztecatl, Tekkeitserktock, Tekkeitsertok, Telmekic, Teoyaomqui, Tepeu, Tepeyollotl, Teteoinnan, Tezcatlipoca, Thobadestchin, Thoume', Thunder, Thunder Bird, Tieholtsodi, Tihtipihin, Tirawa, Tirawa Atius, Tlacolotl, Tlahuixcalpantecuhtli, Tlaloc, Tlaltecuhtli, Tlauixcalpantecuhtli, Tlazolteotl, Tohil, Tokpela, Tonantzin, Tonatiuh, To'nenile, Tonenili, Tootega, Torngasak, Torngasoak, Trickster/Transformer, True jaguar, Tsentsa, Tsichtinako, Tsohanoai Tsonoqwa, Tsul 'Kalu, Tulugaak, Tumas, Tunkan ingan, Turquoise Boy, Twin Thunder Boys, Txamsem, Tzakol, Tzitzimime, Uazzale, Uchtsiti, Ud贸, Uentshukumishiteu, Ueuecoyotl, Ugly Way, Ugni, Uhepono, Uitzilopochtli, Ukat, Underwater Panthers, Unhcegila, Unipkaat, Unk, Unktomi, Untunktahe, Urcaguary, Utea, Uwashil, Vassagijik, Voltan, Wabosso, Wabun, Wachabe, Wah-Kah-Nee, Wakan, Wakanda, Wakan-Tanka, Wakinyan, Wan niomi, Wanagi, Wananikwe, Watavinewa, Water babies, Waukheon, We-gyet, Wemicus, Wendigo, Wentshukumishiteu, White Buffalo Woman, Whope, Wi, Wicahmunga, Wihmunga, Windigo, Winonah, Wisagatcak, Wisagatcak, Wishpoosh, Wiyot, Wovoka, Wuya, Xaman Ek, Xelas, Xibalba, Xilonen, Xipe Totec, Xiuhcoatl, Xiuhtecuhtli, Xiuhtecutli, Xmucane, Xochipili, Xochiquetzal, Xocotl, Xolotl, Xpiyacoc, Xpuch And Xtah, Yacatecuhtli, Yaluk, Yanauluha, Ya-o-gah, Yeba Ka, Yebaad, Yehl, Yeitso, Yiacatecuhtli, Yolkai Estsan, Yoskeha, Yum Kaax, Yuwipi, Zaramama, Zipaltonal, Zotz, Norse (111 Deities, Giants and Monsters) Aegir, Aesir, Alfrigg, Audumbla, Aurgelmir, Balder, Berchta, Bergelmir, Bor, Bragi, Brisings, Buri, Etin, Fenris, Forseti, Frey, Freyja, Frigga, Gefion, Gerda, Gode, Gymir, Harke, Heimdall, Hel, Hermod, Hodur, Holda, Holle, Honir, Hymir, Idun, Jormungandr, Ljolsalfs, Loki, Magni, Mimir, Mistarblindi, Muspel, Nanna, Nanni, Nerthus, Njord, Norns, Odin, Perchta, Ran, Rig, Segyn, Sif, Skadi, Skirnir, Skuld, Sleipnir, Surt, Svadilfari, tanngniotr, tanngrisnr, Thiassi, Thor, Thrud, Thrudgelmir, Thrym, Thurs, Tyr, Uller, Urd, Vali, Vali, Valkyries, Vanir, Ve, Verdandi, Vidar, Wode, Ymir Pacific islands (99 Deities, Demigods and Immortal Monsters) Abeguwo, Abere, Adaro, Afekan, Ai Tupua'i, 'Aiaru, Ala Muki, Alalahe, Alii Menehune, Aluluei, Aruaka, Asin, Atanea, Audjal, Aumakua, Babamik, Bakoa, Barong, Batara Kala, Buring Une, Darago, Dayang-Raca, De Ai, Dogai, Enda Semangko, Faumea, Giriputri, Goga, Haumea, Hiiaka', Hina, Hine, Hoa-Tapu, 'Imoa, Io, Kanaloa, Kanaloa, Kane, Kapo, Kava, Konori, Ku, Kuhuluhulumanu, Kuklikimoku, Kukoae, Ku'ula, Laka, Laulaati, Lono, Mahiuki, MakeMake, Marruni, Maru, Maui, Melu, Menehune, Moeuhane, MOOLAU, Ndauthina, Ne Te-reere, Nevinbimbaau, Ngendei, Nobu, Oro, Ove, Paka'a, Papa, Pele, Quat, Rangi, Rati, Rati-mbati-ndua, Ratu-Mai-Mbula, Rua, Ruahatu, Saning Sri, Ta'aroa, Taaroa, Tamakaia, Tane, Tanemahuta, Tangaroa, Tawhaki, Tiki, Tinirau, Tu, Tuli, Turi-a-faumea, Uira, Ukupanipo, Ulupoka, Umboko Indra, Vanuatu, Wahini-Hal, Walutahanga, Wari-Ma-Te-Takere, Whaitiri, Whatu, Wigan, South American (53 Deities, Demigods, Beings of Divine Substance) Abaangui, Aclla, Akewa, Asima Si, Atoja, Auchimalgen, Axomama, Bachu茅, Beru, Bochica, Boiuna, Calounger, Catequil, Cavillaca, Ceiuci, Chasca, Chie, Cocomama, Gaumansuri, Huitaca, Iae, Ilyap'a, Ina, Inti, Ituana, Jamaina, Jandira, Jarina, Jubbujang-sangne, Ka-ata-killa, Kilya, Kuat, Kun, Luandinha, Lupi, Mama Allpa, Mama Quilla, Mamacocha, Manco Capac, Maret-Jikky, Maretkhmakniam, Mariana, Oshossi, Pachamac, Pachamama, Perimb贸, Rainha Barba, Si, Supai, Top茅tine, Viracocha, Yemanja (Imanje), Zume Topana

names of God in African Religions ABALUYIA (Kenya): Wele, Nyasaye, Nabongo, Khakaba, Isaywa.

ACHOLI (Uganda): Juok or Jok, Lubanga ADJURU (Côte d’Ivoire): Nyam AFUSARE (Nigeria): Daxunum AKAMBA (Kenya): Mulungu, Ngai, Mumbi, Mwatuangi, Asa AKAN (Ghana): Nyame, Nana Nyankopon, Onyame, Amowia, Amosu, Amaomee, Totorobonsu, Brekyirihunuade, Abommubuwafre, Nyaamanekose, Tetekwaframua, Nana, Borebore ALUR (Uganda, Congo DR): Jok, Jok Rubanga, Jok Nyakaswiya, Jok Odudu, Jok Adranga, Jok Atar AMBA (Uganda): Nyakara AMBO (Zambia): Lesa, Cuta ANKORE (Uganda): Ruhanga, Nyamuhanga, Omuhangi, Rugaba, Kazooba, Mukameiguru, Kazooba Nyamuhanga ANUAK (Sudan): Juok ARUSHA (Tanzania): Engai BASA (Nigeria): Agwatana BASOGA (Uganda): Kibumba, Kiduma, Kyaka, Nambubi, Lubanga BASUTO (Lesotho): Molimo BAVENDA (South Africa): Raluvhimba, Mwari BAYA (Central African Republic): So, Zambi BEIR (Sudan): Tummu DUNGI (Nigeria): Kasiri, Kashira DURUMA (Kenya): Mulungu EBRIE (Ivory Coast): Nyangka EDO (Nigeria): Osanobua, Osa EGEDE (Nigeria): Ohe EKOI (Cameroon, Nigeria): Osawa, Nsi ELGEYO (Kenya): Asis EMBU (Kenya): Ngai Hindu Names of God Within Hinduism, there are a number of names of God which are generally in Sanskrit, each supported by a different tradition within the religion. Brahman, Bhagavan, Ishvara, and Paramatma are among the most commonly used terms for God in the scriptures of Hinduism.

Adi Purush means "Timeless Being", "Primordial Lord", "First Person".

Bhagwaan means "God".

Ishvar means "Cosmic Controller" or "Lord".

Maheshvar means "Great Lord", used as an attribute of god Shiva within Shaivism traditions.

Para Brahman an ineffable entity, best Supreme Brahman, or Supreme Cosmic Spirit.

Paramatma means "Supreme Soul".

translated

as

"The

Absolute

Truth",

Parameshvar means "Supreme Lord".

Vishnu is seen as Para Brahman within Vaishnava traditions, and the Vishnu Sahasranama enumerates 1000 names of Vishnu, each name eulogizing one of His countless great attributes. The names of Vishnu's Dasavatara in particular are considered divine names.

Krishna is associated with Vishnu and certain Vaishnava traditions also regard Him as Para Brahman and Svayam Bhagavan (svayambhagav?n) or the Lord Himself. In Krishna-centered schools of Vaishnavism, which includes the Nimbarka, Vallabha and Caitanya schools Krishna is held as the Supreme Personality of Godhead based on the descriptions of Him within the Bhagavata Purana and Mahabharata, with particular reference to the Bhagavad-Gita.

Rama is associated with Vishnu and is especially venerated in bhakti literature, such as that of Kabir and Ravidas, and more recently in the writings of Mohandas Gandhi.

Hebrew Names of God The Tetragrammaton (YHVH) AHDVNHAY HaShem Adoshem Other names or titles of God Adonai Ehyeh-Asher-Ehyeh El Elah Elohim Elyon Roi Shaddai Shalom Shekhinah Yah YHWH Tzevaot HaMakom Seven Names of God 1. Eloah 2 .Elohim 3. Adonai 4. Ehyeh-Asher-Ehyeh 5. YHWH 6. El Shaddai 7. Tzevaot Lesser used names of God Adir—"Strong One" Adon Olam—"Master of the World" Aibishter—"The Most High" (Yiddish) Aleim—sometimes seen as an alternative transliteration of Elohim Avinu Malkeinu—"Our Father, our King" Boreh—"the Creator"

Ehiyeh sh'Ehiyeh—"I Am That I Am": a modern Hebrew version of "Ehyeh asher Ehyeh" Elohei Avraham, Elohei Yitzchak ve Elohei Ya`aqov—"God of Abraham, God of Isaac, God of Jacob" Elohei Sara, Elohei Rivka, Elohei Leah ve Elohei Rakhel—"God of Sarah, God of Rebecca, God of Leah, God of Rachel" El ha-Gibbor—"God the hero" or "God the strong one" or "God the warrior" Emet—"Truth" E'in Sof—"endless, infinite", Kabbalistic name of God HaKadosh, Baruch Hu—"The Holy One, Blessed be He" Kadosh Israel—"Holy One of Israel" Melech HaMelachim—"The King of kings" or Melech Malchei HaMelachim "The King, King of kings", to express superiority to the earthly rulers title. Phillip Birnbaum renders it "The King Who rules over kings" Makom or HaMakom—literally "the place", perhaps meaning "The Omnipresent"; see Tzimtzum Magen Avraham—"Shield of Abraham" Ribono shel `Olam—"Master of the World" Ro'eh Yisra'el—"Shepherd of Israel" YHWH-Yireh (Adonai-jireh)—"The LORD will provide" (Genesis 22:13–14) YHWH-Rapha—"The LORD that healeth" (Exodus 15:26) YHWH-Niss"i (Adonai-Nissi)—"The LORD our Banner" (Exodus 17:8–15) YHWH-Shalom—"The LORD our Peace" (Judges 6:24) YHWH-Ro'i—"The LORD my Shepherd" (Psalm 23:1) YHWH-Tsidkenu—"The LORD our Righteousness" (Jeremiah 23:6) YHWH-Shammah (Adonai-shammah)—"The LORD is present" (Ezekiel 48:35) Tzur Israel—"Rock of Israel" names of God in Sikhism Waheguru, meaning Wonderful Teacher bringing light to remove darkness, this name is considered the greatest among Sikhs, and it is known as "Gurmantar", the Guru's Word.

Ek Onkar, ek meaning "one", emphasizes the singularity of God. It is the beginning of the Sikh Mool Mantra.

Satnam meaning True Name, some are of the opinion that this is a name for God in itself, others believe that this is an adjective used to describe the "Gurmantar", Waheguru.

Nirankar, meaning formless One. Akal Purakh, meaning timeless One. the Muslim 99 Names of God. # Transliteration Translation (can vary based on context) Qur'anic usage 1

Ar-Rahman The Compassionate, The Beneficent, The Gracious Beginning of every chapter except one, and in numerous other places.

Name frequently used in surah 55, Ar-Rahman 2 Ar-Rahim The Merciful Beginning of every chapter except one, and in numerous other places 3 Al-Malik The King, The Master, The Sovereign Lord 59:23, 20:114 4 Al-Quddus The Holy, The Pure, The Perfect 59:23, 62:1 5 As-Salam The Peace and Blessing, The Source of Peace and Safety 59:23 6 Al-Mu'min The Guarantor, The Affirming 59:23 7 Al-Muhaymin The Guardian, The Protector 59:23 8 Al-窶連ziz The Almighty, The Sufficient, The Honorable 3:6, 4:158, 9:40, 48:7, 59:23 9 Al-Jabbar The Irresistible, The Compeller, The Lofty 59:23 10 Al-Mutakabbir The Highest, The Greatest 59:23 11 Al-Khaliq The Creator 6:102, 13:16, 39:62, 40:62, 59:24 12 Al-Bari' The Rightful 59:24 13

Al-Musawwir The Evolver, The Fashioner of Forms 59:24 14 Al-Ghaffar The Forgiving 20:82, 38:66, 39:5, 40:42, 71:10 15 Al-Qahhar The Subduer 13:16, 14:48, 38:65, 39:4, 40:16 16 Al-Wahhab The Bestower 3:8, 38:9, 38:35 17 Ar-Razzaq The Provider 51:58 18 Al-Fattah The Opener, The Victory Giver 34:26 19 Al-'Alim The All Knowing, The Omniscient 2:158, 3:92, 4:35, 24:41, 33:40 20 Al-Qabid The Restrainer, The Straightener 2:245 21 Al-Basit The Extender / Expander 2:245 22 Al-Khafid The Abaser 95:5 23 Ar-Rafi' The Exalter 58:11, 6:83 24 Al-Mu'izz The Giver of Honour 3:26 25 Al-Mudhill

The Giver of Dishonour 3:26 26 As-Sami' The All Hearing 2:127, 2:256, 8:17, 49:1 27 Al-Basir The All Seeing 4:58, 17:1, 42:11, 42:27 28 Al-Hakam The Judge, The Arbitrator 22:69 29 Al-'Adl The Utterly Just 6:115 30 Al-Latif The Gentle, The Subtly Kind 6:103, 22:63, 31:16, 33:34 31 Al-Khabir The All Aware 6:18, 17:30, 49:13, 59:18 32 Al-Halim The Forbearing, The Indulgent 2:235, 17:44, 22:59, 35:41 33 Al-'Azim The Magnificent 2:255, 42:4, 56:96 34 Al Ghaffur The All-Forgiving 2:173, 8:69, 16:110, 41:32 35 Ash-Shakur The Grateful 35:30, 35:34, 42:23, 64:17 36 Al-'Aliy The Sublime 4:34, 31:30, 42:4, 42:51 37 Al-Kabir The Great

13:9, 22:62, 31:30 38 Al-Hafiz The Preserver 11:57, 34:21, 42:6 39 Al-Muqit The Nourisher 4:85 40 Al-Hasib The Bringer of Judgment 4:6, 4:86, 33:39 41 Al-Jalil The Majestic 55:27, 39:14, 7:143 42 Al-Karim The Bountiful, The Generous 27:40, 82:6 43 Ar-Raqib The Watchful 4:1, 5:117 44 Al-Mujib The Responsive, The Answer 11:61 45 Al-Wasi' The Vast, The All-Embracing, The Omnipresent, The Boundless 2:268, 3:73, 5:54 46 Al-Hakim The Wise 31:27, 46:2, 57:1, 66:2 47 Al-Wadud The Loving 11:90, 85:14 48 Al-Majid The Glorious 11:73 49 Al-Ba'ith The Resurrecter 22:7

50 Ash-Shahid The Witness 4:166, 22:17, 41:53, 48:28 51 Al-Haqq The Truth, The Real 6:62, 22:6, 23:116, 24:25 52 Al-Wakil The Trustee, The Dependable 3:173, 4:171, 28:28, 73:9 53 Al-Qawwiy The Strong 22:40, 22:74, 42:19, 57:25 54 Al-Matin The Firm, The Steadfast 51:58 55 Al-Waliy The Friend, Patron and Helper 4:45, 7:196, 42:28, 45:19 56 Al-Hamid The All Praiseworthy 14:8, 31:12, 31:26, 41:42 57 Al-Muhsiy The Accounter, The Numberer of All 72:28, 78:29, 82:10-12 58 Al-Mubdi' The Originator, The Producer, The Initiator 10:34, 27:64, 29:19, 85:13 59 Al-Mu'id The Restorer, The Reinstater Who Brings Back All 10:34, 27:64, 29:19, 85:13 60 Al-Muhyiy The Giver of Life 7:158, 15:23, 30:50, 57:2 61 Al-Mumit The Destroyer, The Bringer of Death 3:156, 7:158, 15:23, 57:2 62

Al-Hayy The Living 2:255, 3:2, 25:58, 40:65 63 Al-Qayyum The Subsisting 2:255, 3:2, 20:111 64 Al-Wajid The Perceiver, The Finder, The Unfailing 38:44 65 Al-Majid The Illustrious, The Magnificent 85:15, 11:73 66 Al-Wahid The One, The Unique 2:163, 5:73, 9:31, 18:110 67 Al-'Ahad The Unity, The Indivisible 112:1 68 Al-Samad The Eternal, The Absolute, The Self-Sufficient 112:2 69 Al-Qadir The Omnipotent, The All Able 6:65, 36:81, 46:33, 75:40 70 Al-Muqtadir The Determiner, The Dominant 18:45, 54:42, 54:55 71 Al-Muqaddim The Expediter, He Who Brings Forward 16:61, 17:34 72 Al-Mu'akhkhir The Delayer, He Who Puts Far Away 71:4 73 Al-'Awwal The First 57:3 74 Al-'Akhir

The Last 57:3 75 Al-Zahir The Manifest, The Evident, The Outer 57:3 76 Al-Batin The Hidden, The Unmanifest, The Inner 57:3 77 Al-Waliy The Patron 13:11, 22:7 78 Al-Muta'aliy The Exalted 13:9 79 Al-Barr The Good 52:28 80 At-Tawwab The Ever Returning, Ever Relenting 2:128, 4:64, 49:12, 110:3 81 Al-Muntaqim The Avenger 32:22, 43:41, 44:16 82 Al-'Afuw The Pardoner, The Effacer 4:99, 4:149, 22:60 83 Ar-Ra'uf The Kind, The Pitying 3:30, 9:117, 57:9, 59:10 84 Malik-ul-Mulk The Owner of all Sovereignty 3:26 85 Dhu-l-Jalali wa-l-'ikram The Lord of Majesty and Generosity 55:27, 55:78 86 Al-Muqsit The Equitable, The Requiter

7:29, 3:18 87 Al-Jamiâ&#x20AC;&#x2122; The Gatherer, The Unifier 3:9 88 Al-Ghaniy The Rich, The Independent 3:97, 39:7, 47:38, 57:24 89 Al-Mughniy The Enricher, The Emancipator 9:28 90 Al-Mani' The Withholder, The Shielder, The Defender 67:21 91 Al-Darr The Distressor, The Harmer, The Afflictor 6:17 92 An-Nafi' The Propitious, The Benefactor, The Source of Good 30:37 93 An-Nur The Light 24:35 94 Al-Hadiy The Guide, The Way 22:54 95 Al-Badi' The Incomparable, The Unattainable 2:117, 6:101 96 Al-Baqiy The Immutable, The Infinite, The Everlasting 55:27 97 Al-Warith The Heir, The Inheritor of All 15:23 98 Ar-Rashid The Guide to the Right Path 2:256

99 As-Sabur The Timeless, The Patient 2:153, 3:200, 103:3 NAMES OF ANGELS Names & Ranks of Hebrew Angels Rank Angel Notes 1 Chayot Ha Kodesh 2 Ophanim 3 Erelim See Isaiah 33:7 4 Hashmallim See Ezekiel 1:4 5 Seraphim See Isaiah 6 6 Malakhim Messengers, angels 7 Elohim "Godly beings" 8 Bene Elohim "Sons of Godly beings" 9 Cherubim See Talmud Hagigah 13b 10 Ishim "manlike beings", see Daniel (10:5) Names & Ranks of Angels in Kabbalah Rank Choir of Angels Translation Archangel Sephirah 1

Chayot Ha Kadesh Living Ones Metatron Keter 2 Ophanim Wheels Raziel Chokmah 3 Erelim Thrones Tzaphkiel Binah 4 Hashmallim Brilliant Ones Tzadkiel Chesed 5 Seraphim Fiery Serpents Khamael Gevurah 6 Malakhim Messengers, angels Raphael Tipheret 7 Elohim Godly Beings Haniel Netzach 8 Bene Elohim Sons of Godly Beings Michael Hod 9 Cherubim Strong Ones Gabriel Yesod 10

Ishim Souls of Fire Sandalphon Malkuth Enoch’s Archangels 1. And these are the names of the holy angels who watch. 2. Uriel, one of the holy angels, who is over the world and over Tartarus. 3. Raphael, one of the holy angels, who is over the spirits of men. 4. Raguel, one of the holy angels who takes vengeance on the world of the luminaries. 5. Michael, one of the holy angels, to wit, he that is set over the best part of mankind and over chaos. 6. Saraqâêl, one of the holy angels, who is set over the spirits, who sin in the spirit. 7. Gabriel, one of the holy angels, who is over Paradise and the serpents and the Cherubim. 8. Remiel, one of the holy angels, whom God set over those who rise.

Zoroastrian Angels In Zoroastrianism there are 6 angels but Ahura Mazda is sometimes counted as well, Himself.

Amesha Spentas (Phl. Amahraspandan) ("Archangels") Literally, "Beneficent Immortals", these are the highest spiritual beings created by Ahura Mazda. Their names are: Vohu Mano (Phl. Vohuman): lit. Good Mind. Presides over cattle.

Asha Vahishta (Phl. Ardwahisht): lit. Highest Asha, the Amahraspand presiding over Asha and fire.

Khshathra Vairya (Phl. Shahrewar): presiding over metals.

lit.

'Desirable Dominion',

the Amahraspand

Spenta Armaiti (Phl. Spandarmad): lit. 'Holy Devotion', the Amahraspand presiding over the earth.

Haurvatat (Phl. Hordad): lit. 'Perfection or Health'. Presides over water.

Ameretat (Phl. Amurdad): lit. 'Immortality', the Amahraspand presiding over the Earth.

Christian Angels In Roman Catholicism, three are honoured by name: St. Michael St. Gabriel St. Raphael (Tobit 3:17, 12:15) St. Gregory the Great in a sermon gave the names of the other four: Uriel who is named in 2 Esdras, Phanuel, (Orfiel, Ophaniel) & Zarachiel (Saraqael) who were both named in the Book of Enoch Simiel (Proclaimer of God).

Clement of Rome in Apostolic Constitutions (1st century): 1. Seraphim, 2. Cherubim, 3. Aeons, 4. Hosts, 5. Powers, 6. Authorities, 7. Principalities, 8. Thrones, 9. Archangels, 10. Angels, 11. Dominions.

St. Ambrose in Apologia Prophet David, 5 (4th century): 1. Seraphim, 2. Cherubim, 3. Dominations, 4. Thrones, 5. Principalities, 6. Potentates (or Powers), 7. Virtues, 8. Angels, 9. Archangels.

St. Jerome (4th century): 1. Seraphim, 2. Cherubim, 3. Powers, 4. Dominions (Dominations), 5. Thrones, 6. Archangels, 7. Angels.

Pseudo-Dionysius the Areopagite in De Coelesti Hierarchia (ca. 5th century): First sphere: 1. Seraphim, 2. Cherubim, 3. Thrones; Second sphere: 4. Authorities, 5. Lordships, 6. Powers; Third sphere: 7. Principalities, 8. Archangels, 9. Angels.

St. Gregory the Great in Homilia (6th century) 1. Seraphim, 2. Cherubim, 3. Thrones, 4. Dominations, 5. Principalities, 6. Powers, 7. Virtues, 8. Archangels, 9. Angels.

St. Isidore of Seville in Etymologiae (7th century): 1. Seraphim, 2. Cherubim, 3. Powers, 4. Principalities, 5. Virtues, 6. Dominations, 7. Thrones, 8. Archangels, 9. Angels.

John of Damascus in De Fide Orthodoxa (8th century): 1. Seraphim, 2. Cherubim, 3. Thrones, 4. Dominions, 5. Powers, 6. Authorities (Virtues), 7. Rulers (Principalities), 8. Archangels, 9. Angels.

Blessed Hildegard of Bingen in Scivias (1098–1179): 1. Seraphim, Cherubim; 2. Thrones, Dominations, Principalities, Powers and Virtues; 3. Archangels and Angels.

St. Thomas Aquinas in Summa Theologica (1225–1274): 1. Seraphim, Cherubim, and Thrones; 2. Dominations, Virtues, and Powers; 3. Principalities, Archangels, and Angels.

Dante Alighieri in The Divine Comedy (1308–1321) 1. Seraphim, 2. Cherubim, 3. Thrones, 4. Dominations, 5. Virtues, 6. Powers, 7.

Principalities, 8. Archangels, 9. Angels.

Muslim Angels Some scholars suggest that Islamic angels can be grouped into fourteen categories.

Numbers 2-5 are considered archangels.

(Due to varied methods of translation from Arabic and the fact that these angels also exist in Christian contexts and the Bible, several of their Christian and phonetic transliteral names are listed.)

Hamalat al-'Arsh, Those who carry the 'Arsh (throne of God) Jibraaiyl/Jibril (Judeo-Christian Gabriel), the angel of revelation, who is said to be the greatest of the angels. Jibraaiyl is the archangel responsible for revealing the Qur'an to Muhammad, verse by verse. Jibrayil is known as the angel who communicates with (all of) the prophets.

Israfil/Israafiyl (Judeo-Christian Raphael), who will blow the trumpet twice at the end of time. According to the Hadith, Israafiyl is the angel responsible for signaling the coming of Qiyamah (Judgment Day) by blowing a horn and sending out a Blast of Truth. The blowing of the trumpet is described in many places in Qur'an. It is said that the first blow will destroy everything, while the second blow will bring all human beings back to life again to meet their Lord.

Mikaaiyl (Judeo-Christian Michael), who provides nourishments for bodies and souls. Mikaaiyl is often depicted as the Archangel of mercy who is responsible for bringing rain and thunder to Earth. He is also responsible for the rewards doled out to good persons in this life.

'Azrael/'Azraaiyl a.k.a Malak al-maut (Judeo-Christian Azrael), the angel of death. He is responsible for parting the soul from the body. He is only referred as malak al-maut, meaning angel of death, in the Qur'an.

The angels of the Seven Heavens.

Hafaza (The Guardian Angel): Kiraman Katibin (Honourable Recorders), two of whom are charged with each human being; one writes down good deeds, and the other writes down evil deeds.

Mu'aqqibat (The Protectors) who keep people from death until its decreed time and who bring down blessings.

Munkar and Nakir, who question the dead in their graves.

Darda'il (The Journeyers), who travel in the earth searching out assemblies where people remember God's name.

The angels charged with each existent thing, maintaining order and warding off corruption. Their number is known only to God. Maalik is the chief of the angels who governs Jahannam (Hell).

Zabaniah are 19 angels who torment sinful persons in hell.

Ridwan is the angel who is responsible for Jannah (Paradise).

The Archangels Gabriel (or Jibraaiyl or Jibril or Jibrail in Arabic). Gabriel is the Archangel responsible for revealing the Qur'an to Muhammad and inducing him to read it.

Gabriel is known as the angel who communicates with the Prophets. This Angel has great importance in Islam as he is being narrated in various Hadiths about his role of delivering messages from the 'Almighty' to the Prophets.

Michael (Mikhail or Mik'aaeel in Arabic). Michael is often depicted as the Archangel of mercy who is responsible for bringing rain and thunder to Earth.

Raphael (Israfil or Israafiyl). According to the Hadith, Israfil is the Angel responsible for signaling the coming of Judgment Day by blowing a horn/trumpet and sending out a Blast of Truth. It translates in Hebrew as Raphael.

Azrael, is usually regarded as the angel of death Malak al-Maut, in the Quran (Surah

al-Sajdah [Qur'an!9:129]) is responsible to parting the soul from the body.

Ridwan, The Guardian of the Seven Heavens.....especially The 'Jannathul Firdaus',the Supreme- heaven meant for the people doing maximum good deeds and who keep away from evil and evil thoughts. This Angel's name is often named for Muslim children in most of the countries as it is a name of great virtues.

Maalik, The Guardian of the Seven Hells where people doing misdeeds are sent to.

Munkar and Nakir, The Two Angels who are believed to come to the Grave-yard to question the dead person as soon as the person's body is buried. The Angels are believed to interrogate about the person's faith in his religion. They ask him about the Supreme Power the person follows, the moral-leader he follows and the book he follows .

Rakeeb and Atheed, The Two Angels who are believed to record the Good-deeds and the mis-deeds of a Person in his entire life time. Rakeeb is believed to be on the Right-Shoulder of a Person recording only the Good-deeds a person does. And Atheed is believed to be on the left Shoulder of a person recording only the mis-deeds practised by a person.

NAMES OF DJINN the Shemhamforash and Goetia # Angel Demon Letters Aries 1 Vehu Baal VHV 2 Yeli Agares YLY !

3 Sit Vassago SIT !

4 Aulem Gamygyn OoLM !

5 Mahash

Marbas MHSh !

6 Lelah Valefor LLH Leo 7 Aka Amon AKA 8 Kahath Barbatos KHTh !

9 Hezi Paimon HZI !

10 Elad Buer ALD !

11 Lav Gusion LAV !

12 Hahau Sytry HHO !

Sagittarius 13 Yezel Beleth IZL 14 Mebha Lerajie MBH !

15

Heri Eligor HRI !

16 Haquem Separ HQM !

17 Lau Botis LAV !

18 Keli Bathin KLI !

Cancer 19 Levo Saleos LVV 20 Pahel Purson PHL !

21 Nelak Morax NLK !

22 Yiai Ipos YYY !

23 Melah Aini MLH !

24 Chaho Naberius ChHV !

Scorpius

25 Nethah Glasya-Labolas NThH 26 Haa Bune HAA !

27 Yereth Ronove YLTh !

28 Shaah Berith ShAH !

29 Riyi Astaroth RYY !

30 Aum Forneus AUM !

Pisces 31 Lekab Foras LKB 32 Vesher Asmoday VShR !

33 Yecho Gaap YChV !

34 Lehach Furfur LHCh !

35

Kaveq Marchosias KVQ !

36 Menad Stolas MND !

Libra 37 Ani Phenex ANI 38 Chaum Halphas ChOM !

39 Rehau Malphas RHO !

40 Yeiz Raum YYZ !

41 Hahah Focalor HHH !

42 Mik Sabnock MIK !

Aquarius 43 Veval Vepar VVL 44 Yelah Shax YLH !

45 Sael Vine SAL !

46 Auri Bifrons ORI !

47 Aushal Vual OShL !

48 Milah Haagenti MIH Gemini 49 Vaho Crocell VHV 50 Doni Furcas DNY !

51 Hachash Balam HChSh !

52 Aumem Alocer OMM !

53 Nena Caim NNA !

54 Neith Murmur NITh !

Capricorn

55 Mabeth Orobas MBH 56 Poi Gomory PVI !

57 Nemem Ose NMM !

58 Yeil Amy YYL !

59 Harach Orias HRCh !

60 Metzer Vapula MTzR Taurus !

61 Vamet Zagan VMK 62 Yehah Valac IHH !

63 Aunu Andras ONV !

64 Machi Flauros MChI !

65 Dameb Andrealphus DMB !

66 Menak Cimeries MNQ !

Virgo 67 Asau Amduscias AIO 68 Chebo Belial ChBV !

69 Raah Decarabia RAH !

70 Yekem Seere IBM !

71 Haiai Dantalian HYY !

72 Moum Andromalius MVM NAMES OF FALLEN ANGELS Enochian Angels the 30 AYRES: each 91 Parts Of Earth has its (ANGELIC KING) 1 2 3 4 5 6

LIL: ARN: ZOM: PAZ: LIT: MAZ:

Occodon Doagnis Samapha Thotanp Lazdixi Saxtomp

(ZARZILG), (ZARNAAH), (ZARZILG), (LAVAVOTH), (OLPAGED), (GEBABAL),

Pascomb Pacasna Virooli Axziarg Nocamal Vavaamp

(ZINGGEN), (ZIRACAH), (ALPUDUS), (LAVAVOTH), (ALPUDUS), (ARFAOLG),

Valgars Dialoai Andispi Pothnir Tiarpax Zirzird

(ALPUDUS) (ZIRACAH) (LAVAVOTH) (ARFAOLG) (ZINGGEN) (GEBABAL)

7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30

DEO: ZID: ZIP: ZAX: ICH: LOE: ZIM: UTA: OXO: LEA: TAN: ZEN: POP: CHR: ASP: LIN: TOR: NIA: UTI: DES: ZAA: BAG: RII: TEX:

Opmacas Zamfres Oddiorg Lexarph Molpand Tapamal Gecaond Tedoond Tahamdo Cucarpt Sigmorf Nabaomi Torzoxi Zildron Chirzpa Ozidaia Ronoomb Orcanir Mirzind Pophand Saziami Labnixp Vastrim Taoagla Advorpt

(ZARNAAH), (GEBABAL), (HONONOL), (ZINGGEN), (LAVAVOTH), (ZURCHOL), (LAVAVOTH), (GEBABAL), (ZARZILG), (ZIRACAH), (ZIRACAH), (GEBABAL), (ARFAOLG), (GEBABAL), (ARFAOLG), (ARFAOLG), (ZARNAAH), (ZARNAAH), (ZARNAAH), (ARFAOLG), (ZIRACAH), (LAVAVOTH), (HONONOL), (ARFAOLG), (HONONOL),

Genadol Todnaon Cralpir Comanan Usnarda Gedoons Laparin Vivipos Nociabi Lauacon Avdropt Zafasai Abriond Parziba Toantom Paraoan Onizimp Chialps Obvaors Nigrana Mathula Pocisni Odraxti Gemnimb Doxmael

(HONONOL), (OLPAGED), (LAVAVOTH), (ALPUDUS), (ZURCHOL), (CADAAMP), (OLPAGED), (ALPUDUS), (LAVAVOTH), (HONONOL), (OLPAGED), (ALPUDUS), (CADAAMP), (HONONOL), (CADAAMP), (OLPAGED), (LAVAVOTH), (LAVAVOTH), (ZIRACAH), (CADAAMP), (ZARNAAH), (ZARZILG), (ZARNAAH), (ZARNAAH), (ZURCHOL)

Aspiaon Pristac Doanzin Tabitom Ponodol Ambriol Docepax Ooanamb Tastoxo Sochial Tocarzi Yalpamb Omagrap Totocan Vixpalg Calzirg Zaxanin Soageel Ranglam Bazchim Orpanib Oxlopar Gomziam

(ZINGGEN) (ZARZILG) (ZARZILG) (ZARZILG) (HONONOL) (ZIRACAH) (ALPUDUS) (ARFAOLG) (ARFAOLG) (ARFAOLG) (ZARZILG) (ARFAOLG) (ZINGGEN) (ALPUDUS) (ZURCHOL) (ARFAOLG) (ZINGGEN) (ZINGGEN) (ARFAOLG) (ARFAOLG) (GEBABAL) (ZURCHOL) (ARFAOLG) Laxdizi

OLPAGED (5), ZIRACAH (7), HONONOL (7), ZARNAAH (8), GEBABAL (7), ZURCHOL (5), ALPUDUS (8), CADAAMP (4), ZARZILG (8), LAVAVOTH (10), ZINGGEN (7), ARFAOLG (15).

Tower:

Names of God

Great Kings

East:

ORO IBAH AOZPI

BATAIVAH

West:

MPH ARSL GAIOL

RAAGIDEL

North:

MOR DIAL HCTGA

ICZHIHAL

South:

OIP TEAA PDOCE

EDLPRNAA

Six Seniors HABIORO/AAOXAIF/HTMORDA AHAOZPI/AVTOTAR/HIPOTGA LSRAHPM/SAIINOU/LAUAXRP SLGAIOL/SONAZNT/LIGDISA LAIDROM/ACZINOR/LZINOPO ALHCTGA/AHMILCV/LIIANSA AAETPIO/ADREOET/ALNCVOD AAPDOCE/ANODOIN/ARINNAO Enoch’s Fallen Angels

1. And Azâzêl taught men to make swords, and knives, and shields, and breastplates, and made known to them the metals of the earth and the art of working them, and bracelets, and ornaments, and the use of antimony, and the beautifying of the eyelids, and all kinds of costly stones, and all colouring tinctures. 2. And there arose much godlessness, and they committed fornication, and they were led astray, and became corrupt in all their ways. Semjâzâ taught enchantments, and root-cuttings, Armârôs the resolving of enchantments, Barâqîjâl, (taught) astrology, Kôkabêl the constellations, Ezêqêêl the knowledge of the clouds, Araqiêl the signs of the earth, Shamsiêl the signs of the sun, and Sariêl the course of the moon.

NAMES OF DEMONS

Demons of the Testament of Solomon 72. And I commanded another demon to come before me. And there came before my face thirty-six spirits, their heads shapeless like dogs, but in themselves they were human in form; with faces of asses, faces of oxen, and faces of birds. And I Solomon, on hearing and seeing them, wondered, and I asked them and said: "Who are you?"

But they, of one accord with one voice, said: "We are the thirty-six elements, the world-rulers of this darkness. But, O King Solomon, thou wilt not wrong us nor imprison us, nor lay command on us; but since the Lord God has given thee authority over every spirit, in the air, and on the earth, and under the earth, therefore do we also present ourselves before thee like the other spirits, from ram and bull, from both twin and crab, lion and virgin, scales and scorpion, archer, goat-horned, waterpourer, and fish.

73. Then I Solomon invoked the name of the Lord Sabaoth, and questioned each in turn as to what was its character. And I bade each one come forward and tell of its actions. Then the first one came forward, and said: "I am the first decans of the zodiacal circle, and I am called the ram, and with me are these two." So I put to them the question: "Who are ye called?" The first said: "I, O Lord, am called Ruax, and I cause the heads of men to be idle, and I pillage their brows. But let me only hear the words, 'Michael, imprison Ruax,' and at once I retreat."

74. And the second said: "I am called Barsafael, and I cause those who are subject to my hour to feel the pain of migraine. If only I hear the words, 'Gabriel, imprison Barsafael,' at once I retreat."

75. The third said: "I am called Arôtosael. I do harm to eyes, and grievously injure them. Only let me hear the words, 'Uriel, imprison Aratosael' (sic), at once I retreat."

76. The fifth said: "I am called Iudal, and I bring about a block in the ears and deafness of hearing. If I hear, 'Uruel Iudal,' I at once retreat."

77. The sixth said: "I am called Sphendonaêl. I cause tumours of the parotid gland, and inflammations of the tonsils, and tetanic recurvation. If I hear, 'Sabrael, imprison Sphendonaêl,' at once I retreat.''

78. And the Seventh said: "I am called Sphandôr, and I weaken the strength of the shoulders, and cause them to tremble; and I paralyze the nerves of the hands, and I break and bruise the bones of the neck. And I, I suck out the marrow. But if I hear the words, 'Araêl, imprison Sphandôr,' I at once retreat."

79. And the eight said: "I am called Belbel. I distort the hearts and minds of men. If I hear the words, 'Araêl, imprison Belbel,' I at once retreat."

80. And the ninth said: "I am called Kurtaêl. I send colics in the bowels. I induce pains. If I hear the words, 'Iaôth, imprison Kurtaêl,' I at once retreat."

81. The tenth said: "I am called Metathiax. I cause the reins to ache. If I hear the words, 'Adônaêl, imprison Metathiax,' I at once retreat."

82. The eleventh said: "I am called Katanikotaêl. I create strife and wrongs in men's homes, and send on them hard temper. If any one would be at peace in his home, let him write on seven leaves of laurel the name of the angel that frustrates me, along

with these names: Iae, Ieô, sons of Sabaôth, in the name of the great God let him shut up Katanikotaêl. Then let him wash the laurel-leaves in water, and sprinkle his house with the water, from within to the outside. And at once I retreat."

83. The twelfth said: "I am called Saphathoraél, and I inspire partisanship in men, and delight in causing them to stumble. If any one will write on paper these names of angels, Iacô, Iealô, Iôelet, Sabaôth, Ithoth, Bae, and having folded it up, wear it round his neck or against his ear, I at once retreat and dissipate the drunken fit."

84. The thirteenth said: "I am called Bobêl (sic), and I cause nervous illness by my assaults. If I hear the name of the great 'Adonaêl, imprison Bothothêl,' I at once retreat."

85. The fourteenth said: "I am called Kumeatêl, and I inflict shivering fits and torpor.

If only I hear the words: 'Zôrôêl, imprison Kumentaêl,' I at once retreat."

86. The fifteenth said: "I am called Roêlêd. I cause cold and frost and pain in the stomach. Let me only hear the words: 'Iax, bide not, be not warmed, for Solomon is fairer than eleven fathers,' I at [once] retreat."

87. The sixteenth said: "I am called Atrax. I inflict upon men fevers, irremediable and harmful. If you would imprison me, chop up coriander and smear it on the lips, reciting the following charm: 'The fever which is from dirt. I exorcise thee by the throne of the most high God, retreat from dirt and retreat from the creature fashioned by God.' And at once I retreat."

88. The seventeenth said: "I am called Ieropaêl. On the stomach of men I sit, and cause convulsions in the bath and in the road; and wherever I be found, or find a man, I throw him down. But if any one will say to the afflicted into their ear these names, three times over, into the right ear: 'Iudarizê, Sabunê, Denôê,' I at once retreat."

89. The eighteenth said: "I am called Buldumêch. I separate wife from husband and bring about a grudge between them. If any one write down the names of thy sires, Solomon, on paper and place it in the ante-chamber of his house, I retreat thence.

And the legend written shall be as follows: 'The God of Abram, and the God of Isaac, and the God of Jacob commands thee -- retire from this house in peace.' And I at once retire."

90. The nineteenth said: "I am called Naôth, and I take my seat on the knees of men. If any one write on paper: 'Phnunoboêol, depart Nathath, and touch thou not the neck,' I at once retreat."

91. The twentieth said: "I am called Marderô. I send on men incurable fever. If any one write on the leaf of a book: 'Sphênêr, Rafael, retire, drag me not about, flay me not,' and tie it round his neck, I at once retreat."

92. The twenty-first said: "I am called Alath, and I cause coughing and hardbreathing in children. If any one write on paper: 'Rorêx, do thou pursue Alath,' and fasten it round his neck, I at once retire..."

93. The twenty-third said: "I am called Nefthada. I cause the reins to ache, and I bring about dysury. If any one write on a plate of tin the words: 'Iathôth, Uruêl, Nephthada,' and fasten it round the loins, I at once retreat."

94. The twenty-fourth said: "I am called Akton. I cause ribs and lumbic muscles to ache. If one engrave on copper material, taken from a ship which has missed its

anchorage, this: 'Marmaraôth, Sabaôth, pursue Akton,' and fasten it round the loin, I at once retreat."

95. The twenty-fifth said: "I am called Anatreth, and I rend burnings and fevers into the entrails. But if I hear: 'Arara, Charara,' instantly do I retreat."

96. The twenty-sixth said: "I am called Enenuth. I steal away men's minds, and change their hearts, and make a man toothless (?). If one write: 'Allazoôl, pursue Enenuth,' and tie the paper round him, I at once retreat."

97. The twenty-seventh said: "I am called Phêth. I make men consumptive and cause hemorrhagia. ,If one exorcise me in wine, sweet-smelling and unmixed by the eleventh aeon, and say: 'I exorcise thee by the eleventh aeon to stop, I demand, Phêth (Axiôphêth),' then give it to the patient to drink, and I at once retreat."

98. The twenty-eighth said: "I am called Harpax, and I send sleeplessness on men. If one write 'Kokphnêdismos,' and bind it round the temples, I at once retire."

99. The twenty-ninth said: "I am called Anostêr. I engender uterine mania and pains in the bladder. If one powder into pure oil three seeds of laurel and smear it on, saying: 'I exorcise thee, Anostêr. Stop by Marmaraô,' at once I retreat."

100. The thirtieth said: "I am called Alleborith. If in eating fish one has swallowed a bone, then he must take a bone from the fish and cough, and at once I retreat."

101. The thirty-first said: "I am called Hephesimireth, and cause lingering disease. If you throw salt, rubbed in the hand, into oil and smear it on the patient, saying: 'Seraphim, Cherubim, help me!' I at once retire."

102. The thirty-second said: "I am called Ichthion. I paralyze muscles and contuse them. If I hear 'Adonaêth, help!' I at once retire."

103. The thirty-third said: "I am called Agchoniôn. I lie among swaddling-clothes and in the precipice. And if any one write on fig-leaves 'Lycurgos,' taking away one letter at a time, and write it, reversing the letters, I retire at once. 'Lycurgos, ycurgos, kurgos, yrgos, gos, os.'"

104. The thirty-fourth said: "I am called Autothith. I cause grudges and fighting.

Therefore I am frustrated by Alpha and Omega, if written down."

105. The thirty-fifth said: "I am called Phthenoth. I cast evil eye on every man.

Therefore, the eye much-suffering, if it be drawn. frustrates me."

106. The thirty-sixth said: "I am called Bianakith. I have a grudge against the body. I lay waste houses, I cause flesh to decay, and all else that is similar. If a man write on the front-door of his house: 'Mêltô, Ardu, Anaath,' I flee from that place."

Abramelinian Demons The four princes and superior spirits be: LUCIFER. LEVIATAN. SATAN. BELIAL. The eight sub-princes be:

ASTAROT. MAGOT. ASMODEE. BELZEBUD. ORIENS. PAIMON. ARITON. AMAIMON. Astaroth, Magoth, Asmodi, Beelzebub, Oriens, Paymon, Arito, Amaymon.

The spirits common unto these four sub-princes, namely ORIENS, PAIMON, ARITON, and AMAIMON, be: Hosen. Saraph. Proxosos. Habhi. Acuar. Tirana. Alluph. Nercamay. Nilen. Morel. Traci.

Enaia. Mulach. Malutens. Iparkas. Nuditon. Melna. Melhaer. Ruach. Apolhun.

Schabuach. Mermo. Melamud. Poter. Sched. Ekdulon. Mantiens. Obedama. Sachiel.

Moschel. Pereuch. Deccal. Asperim. Katini. Torfora. Badad. Coelen. Chuschi. Tasma.

Pachid. Parek. Rachiar. Nogar. Adon. Trapis. Nagid. Ethanim. Patid. Pareht.

Emphastison. Paraseh. Gerevil. Elmis. Asmiel. Irminon. Asturel. Nuthon. Lomiol.

Imink. Plirok. Tagnon. Parmatus. Iaresin. Gorilon. Lirion. Plegit. Ogilen. Tarados.

Losimon. Ragaras. Igilon. Gosegas. Astrega. Parusur. Igis. Aherom. Igarak. Geloma.

Kilik. Remoron. Ekalike. Isekel. Elzegan. Ipakol. Haril. Kadolon. Iogion. Zaragil.

Irroron. Ilagas. Balalos. Oroia. Lagasuf. Alagas. Alpas. Soterion. Romages. Promakos.

Metafel. Darascon. Kelen. Erenutes. Najin. Tulot. Platien. Atloton. Afarorp. Morilen.

Ramaratz. Nogen. Molin. (= 111 spirits servient.)

2. D: Moreh, Saraph, Proxonos, Nabhi, Kosem, Peresch, Thirama, Alluph, Neschamah, Milon, Frasis, Chaya, Malach, Malabed, Yparchos, Nudeton, Mebhaer, Bruach, Apollyon, Schaluah, Myrmo, Melamod, Pother, Sched, Eckdulon, Manties, Obedamah, Jachiel, Iuar, Moschel, Pechach, Hasperim, Katsin, Phosphora, Badad, Cohen, Cuschi, Fasma, Pakid, Helel, Marah, Raschear, Nogah, Adon, Erimites, Trapis, Nagid, Ethanim.

Patid, Nasi, Parelit, Emfatison, Parasch, Girmil, Tolet, Helmis, Asmiel, Irminon, Asturel, Flabison, Nascelon, Lomiol, Ysmiriek, Pliroky, Afloton, Hagrion, Permases, Sarasim, Gorilon, Afolop, Liriel, Alogil, Ogologon, Laralos, Morilon, Losimon, Ragaras, Igilon, Gesegas, Ugesor, Asorega, Parusur, Sigis, Aherom, Ramoras, Igarag, Geloma, Kilik, Romoron, Negen, Ekalak, Ilekel, Elzegar, Ipakol, Nolom, Holop, Aril, Kokolon, Osogyon, Ibulon, Haragil, Izozon, Isagas, Balabos, Nagar, Oroya, Lagasaf, Alpas, Soterion, Amillis, Romages, Promachos, Metoseph, Paraschon.

These be the spirits common unto ASTAROT and ASMODEE, viz.: Amaniel. Orinel. Timira. Dramas. Amalin. Kirik. Bubana. Buk. Raner. Semlin.

Ambolin. Abutes. Exteron, Laboux. Corcaron. Ethan. Taret. Dablat. Buriul.3 Oman.

Carasch. Dimurgos. Roggiol. Loriol. Isigi. Tioron. Darokin. Horanar. Abahin. Goleg.

Guagamon. Laginx. Etaliz. Agei. Lemel. Udaman. Bialot. Gagalos. Ragalim. Finaxos.

Akanef. Omages. Agrax. Sagares. Afray. Ugales. Hermiala. Haligax. Gugonix. Opilm.

Daguler. Pachei. Nimalon.4 (= 53 spirits servient.)

3. A similar name, "Buriol", is given under the spirits subservient to Amaymon.

4. D: Amamil, Orinel, Tinira, Dramas, Anamalon, Kirik, Bubanabub, Ranar, Namalon, Ampholion, Abusis, Exenteron, Taborix, Corcavion, Oholem, Tareto, Tabbat, Buriub, Oman, Carasch, Dimurgos, Kogiel, Pemfodram, Liriol, Igigi, Dosom, Darochim, Horamar, Ahabhon, Yragamon, Lagiros, Eralyz, Golog, Leniel, Hageyr, Udaman, Bialod, Galagos, Bagalon, Tinakos, Akanef, Omagos, Argax, Afray, Sagares, Ugalis, Ermihala, Hahyax, Gagonix, Opilon, Dagulez, Pachahy, Nimalon.

These be the spirits common unto AMAIMON and ARITON, viz.: Hauges. Agibol. Rigolen. Grasemin. Elafon. Trisaga. Gagalin. Cleraca. Elaton. Pafesla.5 (= 10 spirits servient.)

5. D: Harog, Agebol, Yritron, Pafesla.

Rigolen,

Irasomin,

Elafon,

Trisacha,

Gagolchon,

Klorecha,

These be the spirits in common between ASMODEE and MAGOT, viz.: Toun. Magog. Diopos. Disolel. Biriel. Sifon. Kele. Magiros. Sartabakim. Lundo. Sobe.

Inokos. Mabakiel. Apot. Opun.6 (= 15 spirits servient.)

6. D: Magog, Sochen, Diopos, Lamargos, Disolel, Siphon, Kelef, Magyros, Mebaschel, Sartabakim, Sobhe, Inokos, Biriel.

The following be those of ASTAROT, viz.: Aman. Camal. Toxai. Kataron. Rax. Gonogin. Schelagon. Ginar. Isiamon. Bahal. Darek.

Ischigas. Golen. Gromenis. Rigios. Nimerix. Herg. Argilon. Okiri. Fagani. Hipolos.

Ileson. Camonix. Bafamal. Alan. Apormenos. Ombalat. Quartas. Ugirpen. Araex. Lepaca.

Kolofe.7 (= 32 spirits servient.)

7. D: Aman, Camal, Texai, Kataron, Rax, Schelegon, Giriar, Asianon, Bahal, Barak, Golog, Iromenis, Kigios, Nimirix, Hirih, Okirgi, Faguni, Hipolepos, Iloson, Camonix, Alafy, Apormanos, Ombalafa, Garsas, Ugirpon, Gomogin, Argilon, Earaoe, Lepacha, Kalotes, Ychigas, Bafamal.

These be those of MAGOT and KORE,8 viz.: Nacheran. Katolin. Luesaf. Masaub. Urigo. Faturab, Fersebus. Baruel. Ubarin. Butarab.

Ischiron. Odax. Roler. Arotor. Hemis. Arpiron. Arrabin. Supipas. Forteson. Dulid.

Sorriolenen. Megalak. Anagotos. Sikastin. Petunof Mantan. Meklboc. Tigrafon.

Tagora. Debam. Tiraim. Irix. Madail. Abagiron. Pandoli. Nenisem. Cobel. Sobel.

Laboneton. Arioth. Marag. Kamusil. Kaitar. Scharak. Maisadul. Agilas. Kolam. Kiligil.

Corodon. Hepogon. Daglas. Hagion. Egakireh. Paramor. Olisermon. Rimog. Horminos.

Hagog. Mimosa. Amchison. Ilarax. Makalos. Locater. Colvam. Batternis.9 (65 spirits servient.)

8. D: "Magoth's" (alone) 9. D: Nacheran, Natolico, Mesaf, Masadul, Sapipas, Faturab, Fernebus, Baruel, Ubarin, Urgido, Ysquiron, Odax, Rotor, Arator, Butharuth, Harpinon, Arrabim, Kore, Forteson, Serupulon, Megalleh, Anagnostos, Sikastir, Mechebber, Tigraphon, Matatam, Tagora, Petanop, Dulid, Somis, Lotaym, Hyrys, Madail, Debam, Obagiron, Nesisen, Lobel, Arioth, Pandoli, Laboneton, Kamusel, Cayfar, Nearach, Masadul, Marag, Kolan, Kiligil, Corocon, Hipogon, Agilas, Nagan, Egachir, Parachmon, Olosirmon, Daglus, Ormonas, Hagoch, Mimosa, Aracuson, Rimog, Ilarak, Mokaschef, Kobhan, Batirmiss, Lachatyl.

Those of ASMODEE be: Onei. Ormion. Preches. Maggid. Sclavak. Mebbesser. Bacaron. Holba.

Gilarion. Eniuri. Abadir. Sbarionat. Utifa. Omet. Sarra.10 (= 16 spirits servient.)

Hifarion.

10. D: Iemuri, Mebhasser, Bacaron, Hyla, Enei, Maggid, Abhadir, Presfees, Ormion, Schaluach, Gillamon, Ybarion.

These be those of BELZEBUD, viz.: Alcanor. Amatia. Bilifares. Lamarion. Diralisen. Licanen. Dimirag. Elponen. Ergamen.

Gotifan. Nimorup. Carelena. Lamalon. Igurim. Akium. Dorak. Tachan. Ikonok. Kemal.

Bilico. Tromes. Balfori. Arolen, Lirochi. Nominon. Iamai. Arogor. Holastri. Hacamuli.

Samalo. Plison. Raderaf. Borol. Sorosma.11 Corilon. Gramon. Magalast. Zagalo. Pellipis.

Natalis. Namiros. Adirael. Kabada. Kipokis. Orgosil. Arcon. Ambolon. Lamolon.

Bilifor.12 (= 49 spirits servient.)

11. See same name under Oriens.

12. D: Altanor, Armasia, Belifares, Camarion, Corilon, Diralisin, Eralicarison, Elpinon, Garinirag, Sipillipis, Ergonion, Iotifar, Mynymarup, Karelesa, Natalis, Camalon, Igarim, Akahim, Golog, Namiros, Haraoth, Tedeam, Ikon, Kemal, Adisak, Bilek, Iromas, Baalsori, Arolen, Kobada, Liroki, Nominon, Iamai, Arogor, Ipokys, OlaĂ&#x;ky, Hayamen, Samalo, Aloson, Ergosil, Borob, Ugobog, Haokub, Amolom, Bilifot, Granon, Pagalust, Xirmys, Lemalon, Radarap.

These be of ORIENS, viz.: Sarisel. Gasarons. Sorosma.13 Turitel. Balaken. Gagison. Mafalac. Agab.14 (= 8 spirits servient.)

13. See same name under Belzebud.

14. D: Gazaron, Sarisel, Sorosma, Turitel, Balachem, Gagison, Mafalac, Zagal.

These be of PAIMON, viz.: Aglafos. Agafali. Dison. Achaniel. Sudoron. Kabersa. Ebaron. Zalanes. Ugola. Came.

Roffles. Menolik. Tacaros. Astolit. Rukum.15 (= 15 spirits servient.)

15. D: Ichdison, Sumuran, Aglafys, Hachamel, Agasaly, Kalgosa, Ebaron, Zalanes, Zugola, Carah, Kafles, Memnolik, Tacaros, Astolit, Marku.

These be of ARITON, viz.: Anader. Ekorok. Sibolas. Saris. Sekabin. Caromos. Rosaran. Sapason. Notiser. Flaxon.

Harombrub. Megalosin. Miliom. Ilemlis. Galak. Androcos. Maranton. Caron. Reginon.

Elerion. Sermeot. Irmenos.16 (= 22 spirits servient.)

16. Anadir, Ekorok, Rosaran, Nagani, Ligilos, Secabim, Calamosi, Sibolas, Forfaron, Andrachos, Notiser, Filaxon, Harosul, Saris, Elonim, Nilion, Ilemlis, Calach, Sarason, Semeot, Maranton, Caron, Regerion, Megalogim, Irmenos, Elamyr.

These be those of AMAIMON, viz.: Romeroc. Ramison. Scrilis. Buriol. Taralim. Burasen. Akesoli. Erekia. Illirikim. Labisi.

Akoros. Mames. Glesi. Vision. Effrigis. Apelki. Dalep. Dresop. Hergotis. Nilima.17 (= 20 spirits servient.)

17. D: Ramiuson, Sirgilis, Bariol, Tarahim, Bumahan, Kilikimil, Abisi, Akorok, Maraos, Glysy, Quision, Efrigis.

UNDER WHAT RULERS. TOTAL OF SPIRITS SERVIENT. Oriens, Paimon, Ariton, Amaymon 111 Ashtaroth and Asmodeus 53 Amaymon and Ariton 10 Asmodeus and Magoth 15 Ashtaroth 32 Magoth and KorĂŠ

Akefeli,

Erkaya,

Bemerot,

65 Asmodeus 16 Beelzebub 49 Oriens 8 Paymon 15 Ariton 22 Amaymon 20 Total of names of servient spirits 316 THE CHIEF SPIRITS. LUCIFER: From Latin, Lux, Light, and Fero, to bear, = A Light Bearer. There is a name "Lucifuge" also employed occasionally, from Lux, Light, and Fugio, to fly from, = He who shuns the Light.

LEVIATAN: From Hebrew, LVIThN (usually written Leviathan instead of Leviatan), = the Crooked or Piercing Serpent or Dragon.

SATAN: From Hebrew, ShTN, = an Adversary.

BELIAL: From Hebrew, BLIOL, = a Wicked One. THE EIGHT SUB-PRINCES. ASTAROT: From Hebrew, OShThRVTh, = flocks, crowds, or assemblies. Usually written "Ashtaroth". Also a name of the Goddess AstartĂŠ; Esther is derived from the same root.

MAGOT: May be from Hebrew, MOVTh, = small stones or pebbles; or from MG, = a changing of camp or place; or from Greek, Magos, a magician. Usually written Maguth. Compare the French word "Magot," meaning "a sort of baboon," and also "a hideous dwarfish man"; this expression is often used in fairy-tales to denote a spiteful dwarf or elf. This spirit has also been credited with presiding over hidden treasure. Larousse derives the name either from ancient French or German.

ASMODEE: Usually written "Asmodeus," and sometimes "Chashmodai". Derived by some from the Hebrew word "Asamod," = to destroy or exterminate; and by others from the Persian verb "Azmonden," = to tempt, to try or prove. Some Rabbins say that Asmodeus was the child of the incest of Tubal-Cain and his sister Naamah. Others say that he was the Demon of impurity. Others again relate that he was employed by Solomon in the building of the Temple at Jerusalem; that he then attempted to dethrone Solomon, to put himself in his place; but that the King vanquished him, and the angel Gabriel chased him into Egypt, and there bound him in a grotto. The Rabbins say that when Asmodeus was working at the building of the Temple, he made use of no metal tool;

but instead of a certain stone which cut ordinary stone as a diamond will glass.

BELZEBUD: Also written frequently "Beelzebub", "Baalzebub", "Beelzebuth", and "Beelzeboul".

From Hebrew, BOL, = Lord, and ZBVB,= Fly or Flies; Lord of Flies. Some derive the name from the Syriac "Beel d'Bobo," = Master of calumny, or nearly the same signification as the Greek word Diabolos, whence are derived the modern French and English "Diable" and "Devil".

ORIENS: These four names of Oriens, Pa誰mon, Ariton, and Amaymon, are usually allotted to the evil kings of the four quarters of the World. Oriens, from Latin, Oriens, = rising or Eastern. This name is also written Uriens, from Latin, URO, = to burn, or devour with flame. It is probably from Uriens that a mediaeval title of the Devil, viz., "Sir Urien", is derived. The Name is also sometimes written "Urieus," from Latin, "URIOS", a title given to Jupiter as presiding over the wind. Urieus is also derivable from the Greek Adj. "EURUS, EUREIA, EURU," meaning vast or extensive. By the Rabbins he is also called SMAL, Samael, which is derived from the Hebrew root SML, which means "a figure, image, or idol". It is a name given in the Qabalah to one of the chief evil spirits.

PAIMON: Is also frequently written "Paymon", and sometimes "Paimonia". Probably from Hebrew, POMN, = a tinkling sound or small bell. This is again derived from the Hebrew root POM, = to agitate, impel, or strike forward. The word POMN is employed in Exodus 28.34, 28.33, and 39.25. Paimon is also called by the Rabbins by the title of OZAZL, Azazel, which is a name used in Leviticus with reference to the scape-goat. Its derivation is from OZ, = a goat; and AZL, = to go away. It has frequently been warmly discussed whether the word in question means simply the scape-goat, or whether it signifies a demon to whom that animal was dedicated. But in Rabbinic demonology it is always used to mean one of the chief demons.

ARITON: It is also often called "Egyn," or "Egin". This name may be derived from the Hebrew root ORH, = to lay bare, to make naked. It may also be derived from the Greek word ARHRETON, = secret, or mysterious, in any sense good or bad. Egin may be derivable from Hebrew OGN = to delay, hinder, or retard. There may also be a connection with the Greek AIX, AIGOS, = a goat. This spirit is also called by the Rabbins OZAL, Azael, from the root OZ, which means both a goat, and also vigour, vehemence of force; thus having partly the same root as "Azazel".

AMAIMON: Also written frequently "Amaymon"; perhaps from the Greek word MAIMON, present participle of MAIMAO; and A as an enforcing particle; hence Amaimon would mean "terrible violence and vehemence". This spirit is also called by the Rabbins MHZAL, Mahazael, perhaps from the root MZ, = to consume, or devour. Amaymon is spoken of in the various mediaeval Magical works as being a very potent spirit, and the use of a ring, with magical characters to hold before the mouth while conversing with him, is recommended as a protection against his deadly, fiery, and poisonous breath.

THE SERVITORS OF ORIENS, PAYMON, ARITON, AND AMAYMON. Hosen: From Chaldaic, ChVSN, chosen, = strong, vigorous, powerful.

Saraph: From Hebrew, ShRP, = to burn, or devour with fire.

Proxosos: Perhaps from Greek, PROX, PROXOKOS, = a kid.

Habhi: From Chaldee, ChBA, or Hebrew, ChBH, = hidden.

Acuar: From Hebrew, AKR, = a tiller of the earth.

Tirana: Perhaps from Hebrew, ThRN, = the mast of a ship, also an apple tree.

Alluph: From Hebrew, ALVP, = a leader, a duke; also a bull, from his leading the herd.

Nercamay: Perhaps from Hebrew, NOR, = a boy, and ChMH = a companion.

Nilen: Perhaps from NILUS, Latin, or NEILOS, Greek, = the River Nile.

Morel: Perhaps from Hebrew, MRH, = to rebel.

Traci: From Greek, TRACHUS, etc., = harsh, rude.

Enaia: Perhaps from Hebrew, ONIH, = poor, afflicted.

Mulach: Probably the same as "Moloch," from Hebrew, MLK, = to rule.

Malutens: Perhaps from Hebrew, MOL, = to lie, or deceive, or prevaricate.

Iparkas: Probably from Greek, HIPPARCHES, = a commander of cavalry, or leader of horse.

Nuditon: Apparently from the Latin, NUDITAS, = nakedness, derived in its turn from NUDATUS. Melna: Perhaps from Hebrew, LN, to abide or rest.

Melhaer: Perhaps from Hebrew, ML, to cut off, or divide, and ChR, whiteness, purity.

Ruach: From Hebrew, RVCh = spirit.

Apolhun: From Greek, APOLLUON, Apollyon, = the destroyer.

Schabuach: From Arabic = to calm or assuage.

Mermo: From Coptic, MER, across, and MOOU, water, = across water.

Melamud: From Hebrew, MLMD, = stimulus to exertion.

Poter: From Greek, POTER, = a drinking cup, or vase.

Sched: From Hebrew, ShDD, the Hebrew name for a devastating demon. But the Hebrew root ShD implies the same idea as the English words "to shed" ; and signifies a female breast.

Ekdulon: Probably from Greek, EKDUO, = to despoil.

Mantiens: From Latin, MANTIENS, and Greek, MANTEIA, = prophesying, divining.

Obedama: From Hebrew, OBD, = a servant. AMA = mother. But AMH = a maid-servant, whence Obedama should signify a woman-servant.

Sachiel: Is a name frequently given in magical works to an angel of the planet Jupiter. SKK = to cover or protect, but SChH = to trample down.

Moschel: From Hebrew, MVSh, = to move oneself about.

Pereuch: Perhaps from Greek, PER and EUCHE, = concerning prayer, or given unto prayer.

Deccal: From Hebrew, DChL, = to fear.

Asperim: Perhaps from Latin, ASPERA, = rude, rigorous, perilous, dangerous.

Katini: From Hebrew, KThN, = a tunic, whence the Greek word CHITON. Torfora: From Hebrew, ThOR,= a small knife, or lancet.

Badad: From Hebrew, BDD, = solitary.

I have thus far given the probable derivations at length; but I shall, for the sake of brevity, here continue them without giving their roots and remarks thereon: Coelen. - Latin. Heavens.

Chuschi. - Hebrew. Silent.

Tasma. - Hebrew and Chaldaic. Weak.

Pachid. - Hebrew. Fear.

Parek. - Hebrew. Roughness, Savage.

Rachiar. - Greek. Sea breaking on rocks.

Nogar. - Hebrew. Flowing.

Adon. - Hebrew. Lord.

Trapis. - Greek. Turning.

Nagid. - Hebrew. A Leader.

Ethanim. - Hebrew. An ass; a furnace.

Patid. - Hebrew. Topaz.

Pareht. - Hebrew. Fruit.

Emphastison. - Greek. Image, representation.

Paraseh. - Chaldaic. Divided.

Gerevil. - Hebrew. Divining lot, sortilege.

Elmis. - Coptic. Flying.

Asmiel. - Hebrew. Storing up.

Irminon. - Greek. Supporting.

Asturel. - Hebrew. Bearing authority.

Nuthon. - Perhaps Coptic, Godlike; or Greek, piercing.

Lomiol. - Perhaps Hebrew. Binding, bitter.

Imink. - Perhaps Coptic. Devouring.

Plirok. - Perhaps Coptic. Burning up.

Tagnon. - Perhaps Greek. Heating.

Parmatus. - Greek and Latin. Shield-bearing.

Iaresin. - Hebrew. Possessing.

Gorilon. - Coptic. Axe; cleaving either to, or asunder; bones.

Lirion. - Greek. A lily.

Plegit. - Perhaps Greek. Smiting, smitten.

Ogilen. - Hebrew. Round, wheel. Tarados. - Perhaps Coptic. Dispersion.

Losimon. - Perhaps Coptic. Understanding of restriction.

Ragaras. - Perhaps Coptic. To incline, or bow the head.

Igilon. - Perhaps Greek. After the fashion of EIKELOS. Gosegas. - Probably Hebrew or Chaldaic. Shaking strongly.

Astrega. - Perhaps Coptic. Expeditious.

Parusur. - Perhaps Greek. Present to assist.

Igis. - Perhaps from Greek HIKO, root of HIKNEOMAL. Coming.

Aherom. - Hebrew. Separation, from ChRM. Igarak. - Perhaps Celtic, from CARAC. Terrible.

Geloma. - Hebrew, GLM, and Latin, GLOMUS. Wrapped, or wound together.

Kilik. - Hebrew. Wrinkled with age.

Remoron. - Latin. Hindering, staying.

Ekalike. - Perhaps Greek. At rest, or quiet.

Isekel. - Hebrew. Anointing, or Anointed.

Elzegan. - Perhaps Hebrew = Turning aside.

Ipakol. - Hebrew. Breathing forth.

Haril. - Hebrew. Thorny.

Kadolon. - Perhaps Greek. A small vase, or urn.

Iogion. - Perhaps Greek. Noise of battle.

Zaragil. - Perhaps Hebrew. Scattering.

Irroron. - Latin. Sprinkling with dew.

Ilagas. - Greek. Obtaining; having obtained.

Balalos. - Perhaps Greek, BALLO, to throw.

Oroia. - Probably Greek. Returning in due season.

Lagasuf. - Perhaps Hebrew. In paleness, pining away.

Alagas. - Perhaps Greek. Wandering.

Alpas. - Probably Greek. Yielding.

Soterion. - Greek. Saving, delivering.

Romages. - Perhaps Hebrew. To throw and to touch.

Promakos. - Greek. A fighter in the front of a conflict.

Metafel. - Hebrew. To fasten.

Darascon. - Perhaps Celtic. Turbulent.

Kelen. - Greek. Going swiftly, as in a race.

Erenutes. - Perhaps Greek. Receiving.

Najin. - Hebrew. Propagating.

Tulot. - Chaldaic. Triple.

Platien. - Greek. Flat, broad.

Atloton. - Greek. Insufferable.

Afarorp. - Perhaps Hebrew. Breaking, rending.

Morilen. - Perhaps Greek. Foolish speaking.

Ramaratz. - Hebrew. Raised ground, or earth.

Nogen. - Hebrew. To strike a musical instrument.

Molin. - Hebrew. Abiding in a place.

THE SERVITORS OF ASHTAROTH AND ASMODEUS. Amaniel. - Hebrew. Nourishment of God. (Frequently in Qabalistic magic "El," the name of God, is joined to the names even of evil spirits, to intimate that even these have no power except by his permission.)

Orinel. - Hebrew. Ornament of God; also tree of God; also elm tree.

Timira. - Hebrew. Palm.

Dramas. - Greek. Action.

Amalin. - Chaldaic. Languidness.

Kirik. - Hebrew. A stole or mantle.

Bubana. - Perhaps Hebrew. Emptiness.

Buk. - Hebrew. Perplexity.

Raner. - Perhaps Hebrew, singing; or Greek, watering.

Semlin. - Hebrew. Simulacra; appearances.

Ambolin. - Perhaps Hebrew. Tending unto nothingness.

Abutes. - Perhaps Greek. Bottomless, measureless.

Exteron. - Latin. Without, foreign, distant.

Laboux. - Perhaps Latin, and conveying the sense of "laborious".

Corcaron. - Perhaps Greek. Tumultuous, noisy.

Ethan. - Hebrew. An ass.

Taret. - Perhaps Hebrew. Dampness, tending to corruption.

Tablat. - Perhaps Hebrew. Immersions.

Buriul. - Hebrew. In terror and trembling.

Oman. - Perhaps Chaldaic. To cover, or obscure.

Carasch. - Hebrew. Voracity.

Dimurgos. - Greek. A fabricator, artisan, or workman.

Roggiol. - Perhaps Hebrew. To drag down; the feet.

Loriol. - Perhaps Hebrew. Unto horror.

Isigi. - Perhaps from Hebrew, and implying "error," or "to err".

Dioron. - Greek. Delay.

Darokin. - Probably Chaldaic. Paths or ways.

Horanar. - ? ?

Abahin. - Perhaps Hebrew, and signifying "terrible".

Goleg. - Probably Hebrew. Whirling.

Guagamon. - Greek. A net.

Laginx. - ? ?

Etaliz. - Hebrew. The furrow of a plough. Hence agriculture.

Agei. - Probably Hebrew. Meditation.

Lemel. - Perhaps Hebrew. For speech --?.

Udaman. - Perhaps a corruption of Greek, EUDAIMON, = fortunate.

Bialot. - Perhaps Hebrew. Absorption.

Gagalos. - Perhaps Greek. A tumour. (See somewhat similar name, "Gagalin," in the spirits under Amaimon and Ariton.)

Ragalim. - Hebrew. Feet.

Finaxos. - Perhaps Greek. Worthy in appearance --?.

Akanef. - Hebrew. A wing.

Omages. - Greek --? for HO MAGOS, = the magician.

Agrax. - Perhaps Hebrew. Bone.

Sagares. - Greek. A double-headed battle-axe, especially that used by the Amazons.

Afray. - Perhaps Hebrew. Dust.

Ugales. - Probably Greek. Calm.

Hermiala. - ? ? Perhaps traceable to Celtic roots.

Haligax. - ? ? Perhaps traceable to Celtic roots.

Gugonix. - ? ? Perhaps traceable to Celtic roots.

Opilm. - Hebrew. Citadels; eminences.

Daguler. - ? ?

Pachei. - Probably Greek. Thick, coarse.

Nimalon. - Perhaps from Hebrew, relating to "circumcision".

THE SERVITORS OF AMAIMON AND ARITON. Hauges. - Apparently from thr Greek "AUGE". Brilliance.

Agibol. - Hebrew. Forcible love.

Rigolen. - Perhaps from Hebrew, = to drag down. The same root also is that of the word "Regel," = "foot".

Grasemin. - Perhaps from Hebrew, GRS, = a bone.

Elafon. - Probably from the Greek ELAPHOS, = a stag.

Trisaga. - Greek. Directing by triads.

Gagalin. - Perhaps Greek. Tumour, swelling, ganglion.

CLERACA. - Perhaps from Greek and Latin, " KLERIKOS," and "CLERICUS," = clerical.

ELATON. - Probably Latin. Sublime; borne away.

PAFESLA. - Perhaps from Hebrew-? a sculptured image.

THE SERVITORS OF ASMODEUS AND MAGOTH. TOUN. - Perhaps from Hebrew. THNH, = Hire, Price.

MAGOG. - Hebrew. The well-known Biblical name for a powerful Gentile nation.

DIOPOS. - Greek. An overseer.

DISOLEL. - ? ?

BIRIEL. - Hebrew. Stronghold of God. SIFON. - Greek. A Siphon or Tube for raising fluids. or Hebrew. To cover over.

KELE. - Hebrew. To consume.

MAGIROS. - Greek. A cook.

SARTABAKIM.-? ? SRTN in Hebrew = the sign Cancer.

LUNDO. - ? ?

SOBE. - Greek. The tail of a horse; also a fly-flap.

INOKOS. - Perhaps from Latin, "INOCCO," = to rake the earth over the newly sown seed.

MABAKIEL. - Hebrew. Weeping, Lamentation.

APOT. - Hebrew = A Treasure; a tribute.

OPUN. - Perhaps from Hebrew. A wheel.

THE SERVITORS OF ASHTAROTH. AMAN. - Hebrew. To nourish.

CAMAL. - Hebrew. To desire God; the name of one of the archangels in the Qabalah.

TOXAI. - From Greek, TOXEIA, = Archery; or Latin, TOXICUM, = Poison.

KATARON. - Greek. Casting down.

RAX. - Greek. A grape-seed.

GONOGIN. - Hebrew. Pleasures, delights.

SCHELAGON. - Hebrew. Like snow.

GINAR. - ? ? Perhaps Chaldaic - ? To perfect, or finish.

ISIAMON. - Hebrew = Solitude, desolation.

BAHAL. - Hebrew = To disturb.

DAREK. - Hebrew = a way, or path.

ISCHIGAS. - Perhaps from Hebrew, IShO, = To save, or aid.

GOLEN. - Greek. A cavern.

GROMENIS. - Perhaps Latin or Greek - ? to mark out.

RIGIOS. - Greek. Horrible, terrible.

NIMERIX. - ? ? Perhaps Celtic.

HERG. - Hebrew. To slay.

ARGILON. - Greek. Clay.

OKIRI. - Perhaps Greek - ? To cause to sink or fail.

FAGANI. - Perhaps Greek - ? Devourers.

HIPOLOS. - Greek. A Goat herd.

ILESON. - Greek. Enveloping.

CAMONIX. - ? Greek - ? Perseverance in combat.

BAFAMAL. - ? ?

ALAN. - Chaldaic. A Tree.

APORMENOS. - Greek. Uncertain.

OMBALAT. - ? ?

QUARTAS. - Latin. Fourth.

UGIRPEN. - ? ?

ARAEX. - ? Greek. ? Shock.

LEPACA. - Hebrew. For opening or disclosing.

KOLOFE. - Greek. Summit, or height of achievement.

THE SERVITORS OF MAGOTH AND KORE. NACHERAN. - Probably Hebrew. Nostrils.

KATOLIN. - Hebrew. Walls.

LUESAF. - Perhaps Hebrew. Unto loss or destruction.

MASAUB. - Hebrew. Circuit.

URIGO. - Latin. Spoiled; unfit for food.

FATURAB. - Perhaps Hebrew - ? Interpretation.

FERSEBUS. - Perhaps Greek - ? A bringer of veneration.

BARUEL. - Hebrew. Food or nourishment from God. UBARIN. - Greek. Insult, outrage.

BUTARAB. - ? ?

ISCHIRON. - Greek. Strong, mighty.

ODAX. - Greek. Biting.

ROLER. - ? ?

AROTOR. - Greek and Latin. A ploughman or husbandman.

HEMIS. - Greek. Half, half-way.

ARPIRON. - Perhaps Greek - ? Attempting straightway.

ARRABIN. - Greek. Pledge, caution money.

SUPIPAS. - Perhaps Greek - ? relating to swine.

FORTESON. - Greek. Burdened.

DULID. - ? ?

SORRIOLENEN. - ? ?

MEGALAK. - Hebrew. Cutting off.

ANAGOTOS. - Perhaps Greek - ? Conducting.

SIKASTIN. - ? ?

PETUNOF. - Coptic. Exciting.

MANTAN. - Hebrew. A gift.

MEKLBOC. - Perhaps Hebrew - ? Like a dog.

TIGRAFON. - Perhaps Greek - ? Capable of writing any matter.

TAGORA. - Coptic. Assembly.

DEBAM. - Perhaps Hebrew. Strength.

TIRAIM. - Hebrew. Filling up.

IRIX. - Greek. A hawk or falcon.

MADAIL. - Perhaps Hebrew. Drawing out from, consuming.

ABAGIRON. - Perhaps Greek - ? Gathering together.

PANDOLI. - Greek. Altogether a slave; or perhaps from Greek and Latin -- possessing all wiles.

NENISEM. - Perhaps Hebrew - ? Wavings, displayings.

COBEL. - Hebrew. A Chain.

SOBEL. - Hebrew. A Burden.

LABONETON. - Perhaps from Greek, LAMBANO, = to grasp, or seize.

ARIOTH. - Hebrew. Lioness.

MARAG. - Hebrew. To drive forward.

KAMUSIL. - Hebrew. Like a rising or elevation.

KAITAR. - Perhaps from Hebrew, KThR, = a crown or summit.

SCHARAK. - Hebrew. To wind or twine about.

MAISADUL. - ? ?

AGILAS. - Perhaps Greek - ? Sullen.

KOLAM. - Hebrew. Shame; to be ashamed.

KILIGIL. - ? ?

CORODON. - Perhaps Greek - ? a lark.

HEPOGON. - Perhaps Greek - ? a saddle-cloth.

DAGLAS. - ? ?

HAGION. - Greek. Sacred.

EGAKIREH. - ? ?

PARAMOR. - Perhaps the same as the modern word paramour:- a lover.

OLISERMON. - Perhaps Greek and Latin - ? Of short speech.

RIMOG. - Perhaps from Hebrew, RMK, = a mare.

HORMINOS. - Greek. A stirrer up.

HAGOG. - Hebrew. The name of Gog, with the definite prefix "Ha".

MIMOSA. - Perhaps Greek. Meaning imitator. "Mimosa" is also the name of a shrub.

AMCHISON. - ? ?

ILARAX. - Perhaps Greek - ? Cheerful; gay.

MAKALOS. - Perhaps Chaldaic - ? Attenuated, wasted.

LOCATER. - ? ?

COLVAM. - Perhaps from a Hebrew root, signifying "shame".

BATTERNIS. - ? ? Perhaps derived from Greek, BATTARIZO, = to use vain repetitions, to babble.

THE SERVITORS OF ASMODEUS. ONEI.- Greek, ONE. Purchase; buying.

ORMION.- Perhaps Greek - ? Moored, fastened securely.

PRECHES.- Perhaps Greek, from PRETHO, "to swell out".

MAGGID.- Hebrew. Precious things.

SCLAVAK.- Perhaps from Coptic, SzLAK, = Torture, pain.

MEBBESSER.- Either from Hebrew, BShR, = flesh, or Chaldee, BSR, = to reject.

BACARON.- Hebrew. Firstborn.

HOLBA.- Hebrew. Fatness.

HIFARION.- Greek. A Pony or little horse.

GILARION.- ? ?

ENIURI.- Perhaps Greek. Found in.

ABADIR.- Hebrew. Scattered.

SBARIONAT.- Perhaps Coptic - ? a little friend.

UTIFA.- ? ?

OMET.- Hebrew. A neighbour.

SARRA.- Coptic. To strike.

THE SERVITORS OF BEELZEBUB. ALCANOR.- Probably Hebrew and Arabic - ? a harp.

AMATIA.- Greek. Ignorance.

BILIFARES.- Hebrew. Lord of Division.

LAMARION.- ? ?

DIRALISEN.- Greek. The ridge of a rock.

LICANEN.- Perhaps from Greek, LIKNON, = a winnowing fan.

DIMIRAG.- Chaldaic. Impulsion, driving forward.

ELPONEN.- Perhaps Greek - ? Force of hope.

ERGAMEN.- Greek. Busy.

GOTIFAN.- Probably Hebrew, expressing the idea of crushing, and turning over.

NIMORUP.- ? ?

CARELENA.- Perhaps Greek, from KAR, = Hair, and LAMBANO, = to seize.

LAMALON.- Perhaps Hebrew. Declining, turning aside.

IGURIM.- Hebrew. Fears.

AKIUM.- Hebrew. Sure.

DORAK.- Hebrew. Proceeding, walking forward.

TACHAN.- Hebrew. Grinding to powder.

IKONOK.- Greek. Phantasmal.

KEMAL.- Hebrew. Desire of God. BILICO.- Perhaps Hebrew - ? Lord of manifestation.

TROMES.- Greek. Wound or disaster.

BALFORI.- Hebrew. Lord of producing.

AROLEN.- Perhaps Hebrew - ? Strongly agitated.

LIROCHI.- Hebrew. In tenderness.

NOMINON.- Greek. Conventional.

IAMAI.- Hebrew - ? Days, periods.

AROGOR.- Probably Greek - ? a helper.

HOLASTRI.- Perhaps from Coptic, HOLSz, = to surround.

HACAMULI.- Hebrew. Withering, fading.

SAMALO.- Probably Hebrew. His image.

PLISON.- Perhaps Greek, from PLEO, to swim.

RADERAF.- Perhaps Greek - ? a rose-bearer.

BOROL.- Probably from Hebrew, BVR, = a pit, to bury.

SOROSMA.- Perhaps Greek. A funeral urn.

CORILON.- ? ?

GRAMON.- Greek, from GRAMMA, = Writing.

MAGALAST.- Greek. Greatly, hugely.

ZAGALO.- Perhaps Greek, from ZAGKLON, = a reaping-hook.

PELLIPIS.- Perhaps Greek - ? Oppressing.

NATALIS.- Latin. A birthday, nativity, natal.

NAMIROS.- Perhaps Coptico-Greek - ? Naval, Nautical.

ADIRAEL.- Hebrew. Magnificence of God. KABADA.- Hebrew. Dulness, heaviness.

KIPOKIS.- Hebrew. Like overflowing.

ORGOSIL.- Hebrew. Tumultuous.

ARCON.- Greek. A Ruler.

AMBOLON.- Greek. Earth thrown up, or fresh turned.

LAMPLON.- Hebrew. With detestation.

BILIFOR.- Perhaps Hebrew - ? Lord of Glory.

THE SERVITORS OF ORIENS. SARISEL. - Hebrew. Minister of God. GASARONS. - ? ?

SOROSMA. (See same name under Beelzebub.)

TURITEL. - Hebrew. Mountain cast down.

BALAKEN. - Chaldaic. Ravagers.

GAGISON.- Hebrew. Spread out flat.

MAFALAC.- Hebrew. A fragment.

AGAB.- Hebrew. Beloved.

THE SERVITORS OF PAYMON. AGLAFOS.- Greek. Bright light.

AGAFALI.- Perhaps from Greek, AGE, reverence.

DISON.- Greek. Divided.

ACHANIEL.- Hebrew. Truth of God.

SUDORON.- Greek. Probably a false gift.

KABERSA.- Hebrew. Wide measure.

EBARON.- Greek. Not burdensome.

ZALANES.- Greek. Trouble-bringer.

UGOLA.- ? Greek. Perhaps = Fluent in speech.

CAME.- Greek. Tired.

ROFFLES.- Hebrew. The Lion trembling.

MENOLIK.- Perhaps Greek - ? Winnowing with fury.

TACAROS.- Greek. Soft or tender.

ASTOLIT.- Probably Greek - ? Without garment.

RUKUM.- Hebrew. Diversified.

THE SERVITORS OF ARITON. ANADER.- Greek. A flayer.

EKOROK.- Hebrew. Thy breaking, thy barrenness.

SIBOLAS.- Hebrew. A rushing lion.

SARIS.- Greek. A pike or spear.

SEKABIN.- Chaldee. Casters down.

CAROMOS.- Perhaps from Greek, CHARMA, = joy.

ROSARAN.- ? Hebrew - ? Evil and wicked.

SAPASON.- Perhaps from Greek, SEPO, to putrefy.

NOTISER.- Perhaps Greek, = Putter to flight.

FLAXON.- Greek. About to rend, or to be rent asunder.

HAROMBRUB.- Hebrew. Exalted in greatness.

MEGALOSIN.- Greek. In great things.

MILIOM.- Hebrew. The ender or destroyer of day.

ILEMLIS.- Hebrew. The silent lion.

GALAK.- Greek. Milky.

ANDROCOS.- Perhaps Greek - ? Arranger or orderer of men.

MARANTON.- Greek. Quenched, having extinguished.

CARON.- Greek. The name of Charon, the ferryman of the souls of the dead in Hades.

REGINON.- Hebrew. Vigorous ones.

ELERION.- Perhaps Greek. A laugher or mocker.

SERMEOT.- Hebrew. Death of the flesh.

IRMENOS.- Perhaps from Greek, HERMENEUS, = an expounder.

THE SERVITORS OF AMAYMON. ROMERAC.- Hebrew. Violent thunder.

RAMISON.- Hebrew. The movers with a particular creeping motion.

SCRILIS.- Probably Latin, from Sacrilegium, = a sacrilegious offence.

BURIOL.- Hebrew. Devouring fire of God. TARALIM.- Hebrew. Mighty strongholds.

BURASEN.- Hebrew. Destroyers by stifling smoky breath.

AKESOLI.- Greek - ? the distressful, or pain-bringing ones.

EREKIA.- Greek probably. One who tears asunder.

ILLIRIKIM.- Hebrew. They who shriek with a long drawn cry.

LABISI.- Hebrew. The flesh inclothed.

AKOROS.- Greek. Overthrowers of authority.

MAMES.- Hebrew. They who move by backward motion.

GLESI.- Hebrew. One who glistens horribly, like an insect.

VISION.- Latin. An apparition.

EFFRIGIS.- Greek. One who quivers in a horrible manner.

APELKI.- Greek. The misleaders or turners aside.

DALEP.- Hebrew. Decaying in liquid putrefaction.

DRESOP.- Hebrew. They who attack their prey by tremulous motion.

HERGOTIS.- Greek. A labourer.

NILIMA.- Hebrew. The evil questioners.

(End of Notes on Names of Spirits.)

NAMES OF SATAN the Fifty “Dead Names” of Marduk The First Name is MARDUK The Lord of Lords, master of Magicians. His Name should not be called except when no other will do, and it is the most terrible responsibility to do so. The Word of His Calling is DUGGA. This is his Seal: The Second Name is MARUKKA Knows all things since the beginning of the World. Knows all secrets, be they human or divine, and is very difficult to summon. The Priest should not summon him unless he is clean of heart and spirit, for this Spirit shall know his innermost thoughts. This is his Seal: The Third Name is MARUTUKKU Master of the Arts of Protection, chained the Mad God at the Battle. Sealed the Ancient Ones in their Caves, behind the Gates. Possesses the ARRA star. This is his Seal: The Fourth Name is BARASHAKUSHU Worker of Miracles. The kindest of the Fifty, and the most beneficent. The Word used at his Calling is BAALDURU. This is his Seal: The Fifth Name is LUGGALDIMMERANKIA Put order into CHAOS. Made the Waters aright. Commander of Legions of Wind Demons who fought the Ancient TIAMAT alongside MARDUK KURIOS. The Word used at his Calling is BANUTUKKU. This is his Seal: The Sixth Name is NARILUGGALDIMMERANKIA The Watcher of the IGIGI and the ANNUNAKI, Sub-Commander of the Wind Demons.

He will put to flight any maskim who haunt thee, and is the foe of the rabisu. None may pass into the World Above or the World Below without his knowledge. His Word is BANRABISHU. His Seal is thus: The Seventh Name is ASARULUDU Wielder of the Flaming Sword, oversees the Race of Watchers at the bidding of the Elder Gods. He ensures the most perfect safety, especially in dangerous tasks undertaken at the behest of the Astral Gods. His word is BANMASKIM and his Seal is thus: The Eighth Name is NAMTILLAKU A most secret and potent Lord, he hath knowledge to raise the dead and converse with the spirits of the Abyss, unbeknownst to their Queen. No soul passes into Death but that he is aware. His word is BANUTUKUKUTUKKU and his Seal is thus: The Ninth Name is NAMRU Dispenses wisdom and knowledge in all things. Giveth excellent counsel and teaches the science of metals. His word is BAKAKALAMU and his Seal:

The Tenth Name is ASARU This Power has knowledge of all plants and trees, and can make marvellous fruits to grow in the desert places, and no land is a waste to him. He is truly the Protector of the Bounty. His Word is BAALPRIKU and his Seal follows: The Eleventh Name is ASARUALIM Possesses secret wisdom, and shines Light in the Darkened areas, forcing what lives there to give good accounting of its existence and its knowledge. Giveth excellent counsel in all things. His word is BARRMARATU and the Seal which thou engrave is thus: The Twelfth Name is ASARUALIMMUNNA This is the Power that presideth over armour of all kinds and is excellently knowledgeable in military matters, being of the advance army of MARDUK at that Battle. He can provide an army with its entire weaponry in three days. His Word is BANATATU and the Seal is thus: The Thirteenth Name is TUTU Silences the weeping and gives joy to the end and ill at heart. A most beneficent Name, and Protector of the Household, his Word is DIRRIGUGIM and his Seal is this: The Fourteenth Name is ZIUKKINNA Giveth excellent knowledge concerning the movements of the stars and the meanings thereof, of which the Chaldaens possessed this same knowledge in abundance. The Word is GIBBILANNU and the Seal is this: The Fifteenth Name is ZIKU This Power bestoweth Riches of all kinds, and can tell where treasury is hidden.

Knower of the Secrets of the Earth. His Word is GIGGIMAGANPA and his Seal is this: The Sixteenth Name is AGAKU This Power can give life to what is already dead, but for a short time only. He is the Lord of the Amulet and the Talisman. His Word is MASHGARZANNA and his Seal is this: The Seventeenth Name is TUKU Lord of Baneful Magick, Vanquisher of the Ancient Ones by Magick, Giver of the Spell to MARDUK KUROS, a most fierce enemy. His Word is MASHSHAMMASHTI and his Seal follows: The Eighteenth Name is SHAZU Knows the thoughts of those at a distance, as well as those in the vicinity. Nothing is buried in the ground, or thrown into the water, but this Power is aware. His Word is MASHSHANANNA and his Seal is this: The Nineteenth Name is ZISI Reconciler of enemies, silencer of arguments, between two people or between two nations, or even, it is said, between two worlds. The scent of Peace is indeed sweet to this Power, whose Word is MASHINNANNA and whose seal is this: The Twentieth Name is SUHRIM Seeks out the worshippers of the Ancient Ones wherever they may be. The Priest who sends him on an errand does so at a terrible risk, for SUHRIM kills easily, and without thought. His Word is MASHSHANERGAL and his Seal:

The Twenty-First Name is SUHGURIM As SUHRIM above, the Foe who Cannot be Appeased. Discovers the Priest's Enemies with ease, but must be cautioned not to slay them if the Priest does not desire it. The Word is MASHSHADAR and the Seal: The Twenty-Second Name is ZAHRIM Slew ten thousand of the Hordes in the Battle. A Warrior among Warriors. Can destroy an entire army if the Priest so desires. His Word is MASHSHAGARANNU and his Seal: The Twenty-Third Name is ZAHGURIM As ZAHRIM, a most terrible opponent. It is said ZAHGURIM slays slowly, after a most unnatural fashion. I do not know, for I have never summoned this Spirit. It is thy risk. The Word is MASHTISHADDU and the Seal: The Twenty-Fourth Name is ENBILULU This Power can seek out water in the midst of a desert or on the tops of mountains.

Knows the Secrets of Water, and the running of rivers below the Earth. A most useful Spirit. His Word is MASHSHANEBBU and his Seal thus: The Twenty-Fifth Name is EPADUN This is the Lord of all Irrigation and can bring Water from a far place to your feet.

Possesses a most subtle geometry of the Earth and knowledge of all lands where Water might be found in abundance. His Word is EYUNGINAKANPA and his Seal is this: The Twenty-Sixth Name is ENBILULUGUGAL The Power that presides over all growth, and all that grows. Gives knowledge of cultivation, and can supply a starving city with food for thirteen moons in one moon.

A most noble Power. His Word is AGGHA and his Seal: The Twenty-Seventh Name is HEGAL As the Power above, a Master of the arts of farming and agriculture. Bestows rich harvests. Possesses the knowledge of the metals of the earth, and of the plough. His Word is BURDISHU and his seal thus: The Twenty-Eighth Name is SIRSIR The Destroyer of TIAMAT, hated of the Ancient Ones, Master over the Serpent, Foe of KUTULU. A most powerful Lord. His Word is this APIRIKUBABADAZUZUKANPA and his Seal: The Twenty-Ninth Name is MALAH Trod the back of the Worm and cut it in twain. Lord of Bravery and Courage, and gives these qualities to the Priest who desires it, or to others the Priest may decide. The Word is BACHACHADUGGA and the Seal: The Thirtieth Name is GIL The Furnisher of Seed. Beloved of ISHTAR, his Power is mysterious and quite ancient.

Makes the barley to grow and the women to give birth. Makes potent the impotent.

His Word is AGGABAL and his Seal is thus: The Thirty-First Name is GILMA Founder of cities, Possessor of the Knowledge of Architecture by which the fabled temples of UR were built; the creator of all that is permanent and never moves. His

Word is AKKABAL and his Seal is this: The Thirty-Second Name is AGILMA Bringer of Rain. Maketh the gentle Rains to come, or casuseth great Storms and Thunders, the like may destroy armies and cities and crops. His Word is MASHSHAYEGURRA and his Seal is: The Thirty-Third Name is ZULUM Knows where to plant and when to plant. Giveth excellent counsel in all manner of business and commerce. Protects a man from evil tradesmen. His Word is ABBABAAL and his Seal is this: The Thirty-Fourth Name is MUMMU The Power given to MARDUK to fashion the universe from the flesh of TIAMAT. Giveth wi sdom concerning the condition of the life before the creation, and the nature of the structures of the Four Pillars whereupon the Heavens rest. His Word is ALALALABAAAL and the Seal is: The Thirty-Fifth Name is ZULUMMAR Giveth tremendous strength, as of ten men, to one man. Lifted the part of TIAMAT that was to become the Sky from the part that was to become the Earth. His Word is ANNDARABAAL and his Seal is: The Thirty-Sixth Name is LUGALABDUBUR Destroyer of the Gods of TIAMAT. Vanquisher of Her Hordes. Chained KUTULU to the Abyss. Fought AZAG-THOTH with skill. A great Defender and a great Attacker. His Word is AGNIBAAL and his Seal is this: The Thirty-Seventh Name is PAGALGUENNA Possessor of Infinite Intelligence, and determines the nature of things not yet made, and of spirits not yet created, and knows the strength of the Gods. His Word is ARRABABAAL and his Seal is this: The Thirty-Eighth Name is LUGALDURMAH The Lord of the Lofty Places, Watcher of the Skies and all that travels therein. Naught traverses the starry element, but that this Power is aware. His Word is ARATAAGARBAL and his Seal is this: The Thirty-Ninth Name is ARANUNNA Giver of Wisdom, Counsellor to our Father, ENKI, Knower of the Magickal Covenant and of the Laws and of the Nature of the Gates. His Word is ARAMANNGI and his Seal is thusly: The Fortieth Name is DUMUDUKU Possessor of the Wand of Lapis Lazuli, Knower of the Secret Name and the Secret Number. May not reveal these to thee, but may speak of other things equally marvellous. His Word is ARATAGIGI and his Seal is: The Forty-First Name is LUGALANNA The Power of the Eldest of the Elder Ones, possesses the secret knowledge of the world when the Ancient Ones and the Elder Ones and where One. Knows the Essence of the Ancient Ones and where it might be found. His Word is BALDIKHU and his Seal is this: The Forty-Second Nam is LUGALUGGA

Knows the Essence of all Spirits, of the Dead and the Unborn, and the Starry and the Earthly, and the Spirits of the Air and the Spirits of the Wind as well. Which things he may tell thee, and thou wilt grow in wisdom. His Word is ZIDUR and his Seal is thus: The Forty-Third Name is IRKINGU This is the Power that laid capture to the Commander of the forces of the Ancient Ones, KINGU Mighty Demon, that MARDUK might lay hold of him and, with its blood, create the Race of Men and seal the Covenant. His Word is BARERIMU and his Seal is this: The Forty-Fourth Name is KINMA Judge and Lord of the Gods, at whose name they quake in fear. That the Gods may not err, this Power was given to oversee their activities, should they be lawful and within the nature of the Covenant, for the Gods are forgetful, and very far away. His Word is ENGAIGAI and his Seal is this: The Forty-Fifth Name is ESIZKUR This Spirit possesses the knowledge of the length of Life of any man, even unto the plants and the demons and the gods. He measureth all things, and knoweth the Space thereof. His Word is NENIGEGAI and his Seal is this: The Forty-Sixth Name is GIBIL This Power has been given the Realm of the Fire and the Forge. He keepeth the sharp point of the Sword and the Lance, and giveth understanding in the working of metals. He also raises the Lightning that comes from the Earth, and maketh Swords to appear in the Sky. His Word is BAALAGNITARRA and his Seal is this: The Forty-Seventh Name is ADDU Raises storms that fill the entire heavens and causes the Stars to tremble and the very Gates of the IGIGI to shake in their stead. Can fill the skies with his brightness, even in the darkest hour of the night. His Word is KAKODAMMU and his Seal is this: The Forty-Eighth Name is ASHARRU Knower of the Treacherous Ways. Gives intelligence of the Future and also of things Past. Put the Gods in their courses, and determined their cycles. His Word is BAXTANDABAL and this is his Seal: The Forty-Ninth Name is NEBIRU The Spirit of the Gate of MARDUK, Manages all things in their ways, and moves the crossings of the stars after the fashion known to the Chaldeans. His word is DIRGIRGIRI and his Seal is this: The Fiftieth Name is NINNUAM This is the Power of MARDUK as Lord of All That Is, Judger of Judgements, Decider of Decisions, He Who Determines the Laws and the Reigns of Kings. He may not be called, save at the destruction of a city or the death of a king. His Word is GASHDIG and his Seal is this:

::LAMENS::

:: APPENDIX 1: TOOLS OF THE CRAFT :: To begin a proper study of the individual and specific tools for working the practical craft of “magick” as described in the “grimoires,” we first examine the “Temple,” or the working space. We may assume it to be a room, comprised of a floor surrounded by walls supporting a ceiling, or we may assume it to be an open glade in the middle of a deep wood on a full moon, but in truth the “Temple” merely symbolises a primal, genetically built-in and evolutionarily hard-wired enegram of neuron activity firing off electro-chemical cascades inside our frontal lobes. In short, the “Temple” of “magick” is the same as the “memory castle” I have described in my “formal system of reasoning,” at least to the extent it represents an invisible, archetypal ark, arcing all around us, alike our own aura, upon and within which we may store and retrieve any and all forms of information, an Akashic record with infinite access.

The Temple’s personality being entirely a reflection of our own preferences, it may be of any size, shape, dimension or degree we decide for it. The use of the Temple is to abolish the differentiation at the layer of our spinal stem of an interior and exterior environment. In essence, if our soul is a glass house, it is best not to throw stones.

Often it is said, “the body is a temple, treat it like one” by those metaphysicians who would “hele thyself.” However, the truth to the Temple is that there is no Temple. It is an invisible, intangible, imaginary super-imposed mental projection over-top of our sensory perception of visible and tangible reality.

The general shape of the Temple in working practical craft “magick” is symbolic of the “microcosm” within and reflecting the whole of the “macrocosm.” Crowley renamed these their original, Egyptian names, “Hadit” and “Nuit” respectively. They are symbolised as “East” and “West” because these are attributes of man, of the earth, and of our place in space and time. Beyond the rotation of the planet we are on, there are no such technical directions as “East” and “West,” because all directions of motions are relative to the location of one’s point of view. Thus, the interior walls of the Temple, our working-space, symbolise the “microcosm” as “East” and “West,” where the “East” is depicted as a solar symbol, and the “West” is depicted by a lunar.

It is written among the monotheist scriptures that the first “Temple” built to the monothesit God contained a “Holy of Holies” room wherein was stored the Ark of the Covenant, in which were the sacred Tablets of Testimony. The dimensions of the “Holy of Holies” room are based on the Tabernacle chambres of the make-shift tent built to camp the Ark while the Mosaic Hebrews first entered their “Holy Land” and named it “Israel.” In the texts of the “grimoires” of “magick” we find the dimensions of the “Holy of Holies” or “inner-Tabernacle” described as the “Almadel,” a square.

from: the Hebrew “Almadel” of “magick”

from: the “Almadel” of “magick” translation of the fore-going diagram.

It is worth noting to the ardent student that, although these might or might not be the exact hexagram design on the floor and barberous names of evocation written thereon present in the Holy of Holies room, however the use of them for any given student of practical “magick” is arbitrary, as will be shown next, in the section on the various stellations.

from: The book of black magic by: AE Waite

As already mentioned, the stellation immediately within the walls of the Temple, on the floor beneath the magician’s feet, may be of any arbitrary number of points.

Ideally, each would be contained within the next higher number of star-points, such that there would be an expanding embedding outward, or shrinking toward within.

The 5-point Pentagram is a symbol of humanity as a microcosm of God. The 6-point hexagram is a symbol of God as a macrcosm of human-kind.

Star of BABALON. by: Aleister Crowley

Circle of Evocation from: the Necronomicon of Al-Azif

The prefered stellation to be used with Theurgic or angellic evocation is the 7-point Heptagram, associated with the 7 Olympic or planetary dignities and the days of the week. The prefered stellation to be used with Goetic or demonic evocation is the 8point Octagram, which is simply two overlapping squares at 45° angles to one another. The Heptagram is usually called the “Sigillum Dei Aemeth” and appears in at least 7 grimoires from between the middle 1400’s to the 1800’s. It remains in use among practicing theurgists to this day.

The next layer or level within the stellation on the floor within the Temple walls is the “circle of the art.” The circle of the art differs from the circle that may surround the stellation(s), which is only itself a symbol for the walls of the Temple. Just as there are different stellations attributed to different layers or levels of evocation, from the microcrosm, to the macrocosm, to angelogy, to demonology, and so forth, so are there different sorts of “circles of the art.”

The “circle of the art” is meant to symbolise the magician’s own aura, and to protect them from all the external forces implied by the symbolic stellations and Temple walls. As such, it is imagined to extend around the magus as a sphere the equitorial circumference of which is the “circle of the art.”

There are usually two sorts of “circle of the art,” one being for good invocation of a divine God-form, the other for the sort of evocation of a lesser servitor into being.

a standard magic circle by: Aleister Crowley

the circle of evocation and the triangle of summoning

from: the Book of Black Magic by: AE Waite

the Goetic Shemhamforash of evocation

Concerning the “triangle of summoning” used in evocation it should be considered as a place meant into which to summon some form of otherwise invisible and intangible sentient intelligence. If you try to do this immediately, you will undoubtedly fail and meet with frsutration. There are several estern oriental schools on mystic meditation that instruct one on how to “creatively visualise” into shape and form in the mind’s eye various beings embodying good and evil. Some practitioners of the art of skrying place a crystal ball or a grail of water instead of a triangle of summoning.

Triangle of Pacts from: the Grand Grimoire

Triangle of the Art by: Richard Cavendish

the Dagger, the Scourge and the Chain by: Aleister Crowley Crowley breaks the meaning of the triangle of summoning down most consicely in his Book 4, wherein he compares the three weapons of the magus as alike the three tatvas of Veda, or to the three essential elements of Alchemy.

The triangle of summoning is outside the circle of the art, between it and the wall of the Temple. The next tool of practical magickal craft inside the magician’s circle is the double-cubit (hypercubic) altar, representing the QBLHistic diagram of the Tree of Life. There are 12 verticle edges exposed, symbolising the 12 signs of the zodiac; there are 7 faces of the twin cubes combined, 4 sides, a top, a bottom, and a middle, and these symbolise the 7 Olympic or planetary dignities; the three “mother letter” elements are expressed as the three layers of levels of horizontal faces.

double-cubit altar by: Aleister Crowley The top surface of the altar serves as a lamen containing sigils for skrying using a crystal ball. The “secret seal of King Solomon” from the “Goetic Shemhamforash” or “lesser key” works as a sufficient symbol for the upper surface of the altar. If one reads the sigils around the outer circle of this seal clockwise from topmost, it forms a familiar anagram of F&AM: “H.T.W.S.S.T.K.S.”

Lastly we will examine the tools the magus works with using their hands, however before we can apprehend these, we must first pause to consider the phylactery tefilim which are mentioned twice in Exodus and twice in Deuteronomy in the monotheist scriptures of Hebrew Tanakh. These are leather arm wrapping straps upon which are written specific signs or “totafot.” The reason these are leather is to protect the hands from handling the Ark of the Covenant, and were worn by the Zadokite Kohenim. The sigils themselves are shown to us in the 6th and 7th books of Moses grimoire.

to be worn on the left hand, gives power over the 7 plagues

to be worn on the right hand, summons the burning bush The next tool of the practical craft of magick we must consider is the brass vessel containing the chrism or holy oil of annointing. As mentioned in the section on the Terms of practical tools of craft magick, the chrism is made of several essential oils including hash-oil rendered from the marijuana plant. That the marijuana plant was cultivated in the middle-east during biblical times is testified to by both the “mystic” and the “scholastic” students of the Torah and of QBLH. The initial mention of the brass vessel used to hold the chrism is in the Goetic Shemhamforash of King Solomon, and the circumference of the brass vessel is inscribed with the letters in Hebrew from the Shemhamforash passage of Exodus, in which Moses parts the Red Sea.

the brass vessel containing the Holy Oil from: the Goetic Shemhamforash of King Solomon The Holy Oil is meant to be sprinkled about the working space to enhace the scent of incense or candles burned in the Temples of practical ritual magick.

the true size and form of the Chrystal by: Johannes Trithemius The crystal ball of Johannes Trithemius became the basis for the Rosicrucian Order founded by John Dee, who used both Trithemiusâ&#x20AC;&#x2122; skrying method and his codes.

athames properly labeled from: Clavicula Solomonis

various athames, needle and wand by: AE Waite The athame, the only true form of â&#x20AC;&#x153;magickal weapon,â&#x20AC;? was orginally only used in blood-letting sacrifices, as described in the introduction, however has since become merely symbolic of the same essential force as the magusâ&#x20AC;&#x2122; wand, but a stronger metal.

from: the Magus by: Francis Barrett

from: the Golden Dawn by: Israel Regardie

from: The Golden Dawn by: Israel Regardie

:: APPENDIX 2: VISAGES OF DEVILS :: The earliest known depiction of Satan is in the Codex Gigas, called the “Devil’s Bible,” an illuminated Latin Vulgate from 1300’s Bohemia, alledgedly composed by a Benedictine monk who sold his soul to Satan.

Although much less detailed, medieval art depicting Satan continued to show him as having large horns and hooked claws on his feet and hands. In this woodcut we see him depicted with wings and a forked tail as well.

Satan remains an upright walking, man-like bodied bearded creature with large horns and ears and a tail in this illuminated manuscript from the medieval era, depicting him making a pact with a sorcerer.

Following the publication in the 1300â&#x20AC;&#x2122;s of the Divine Comedy of Dante Alighieri, the visage of Satan took on a very different form. This demon overlord of the lower levels of the Inferno began being shown as not only one or two, but three-faced in visage.

Satan Tempts Christ, by: Gustave Dore

Satan, by: HR Giger

While the depictions of Satan are actually in a much greater general agreement than might be expected, other demonic “sub-princes” tend to vary in their appearance a great deal more.

the “Asmodeus pillar” at Rennes Les Chateau

“Asmodeus,” by: Francis Barrett

“Asmodeus,” from: the Goetic Shemhamforash