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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

ehen, aegid. 30. den goten vleheu, parz. 21, 6. wh. 126, 30. tiirl. wh. 71; but in the sense of demulcere, solari, the ace, parz. 119, 23. 421, 25. nib. 499, 8 (see suppl^ it is the goth mdihan, fovere, consolari. an ohg. flehon vovere i only know from n. cap. 8, bth. 178, and he spells it flehon: ten (ace. quem) wir fiehotou. we say' zu gott flclicn' but'gott anflehen. the goth. aihtron 7rpoaev)(ea6ai, trpocraitelv expresses begging rather than asking or praying. the ohg. diccan, os, thiggian, is both precari and impetrare, while as. picgan, on, piggja, is invariably 1 bopp, comp. gram. p. 128, identifies inveita with tlie zend nivaedliayemi invoco^ wliat was the physical meaning of the slav, moliti rogare, molitise orare, boh. modliti se, pol. moduc si? the sloven, moliti still means por

ers, to sing hia prayers, and afterwards to kneel doivn on tlie shingles, with palms stretched out to the firmament^ lifting tip and folding of the hands (see suppl) was also jjractised to a master, particularly to a feudal lord. in ls. 3, 78 we have' bat mit zertdnen armen' prayed with outspread arms. the old bavarian stapfsakcn (denial of indebtedness) was accompanied by elevation of the hands, ea. 927 (see suppl. it is not impossible that the christian converts retained some heathen customs in praying. in a manuscript, probably of the 12th century, the prayers are to be accompanied by some curious actions: so miz (measure) den tihir din herza in modum crucis, unde von dem hrustlejffile zuo demo nahile, unde miz denne von eime rippe unz an daz andire, unde sprich alsus. again: so miz den

rmulas: edstiveard ic stande; and in troj. 9298. 9642: keret inch gen orient. the heathens, on the contrary, in praying and sacrificing, looked north- vm7'ds: horfa (turn) i nord'r, fornm. sog. 11, 134. leit (looked) i norffr, seem. 94^ beten gegen mitternacht, keisersperg omeiss 49^ and the north was looked upon by the christians as the unblessed heathen quarter, on which i have given details in ea. 808; it was unlucky to make a throw toward the north, ea. 57; in the lombard boundary-treaties the northern tract is styled' nulla ora' ea. 544. these opposite views must serve to explain a passage in the eoman de eenart, where the fox prays christianlg, and the wolf heathenly, eeinh. fuchs p. xli^ as the expressions for asking and for obtaining, pp. 30, 31, are identical, a prayer was thought

ked: pia gerdrudis, quae pacis commoda cudis bellaque concludis, nos caeli mergito ludis! a clerk prayed her daily' dass sie ilim schueffe herberg guot' to find him lodging good; and in a ms. of the 15th cent, we are informed: aliqui dicunt, quod quando anima egressa est, tunc prima nocte pernoctabit cum beata gerdrude, secunda nocte cum archangelis, sed tertia nocte vadit sicut diffinitum est de ea. this remarkable statement will be found further on to apply to freya, of whom, as well as of hulda and eerhta, gertrude reminds us the more, as she was represented spinning. both john's and gertrude's minne used especially to be drunk by parting friends, travellers and lovers of peace, as the passages quoted have shown. i know of no older testimony to gertrude's minne (which presupposes john's

s lustrantes, et pro gcntilitio amlarvali in lacrymis et varia devotione vos ipsos mactetis et ad refectionem pauperum eleemosynam comportetis, et in hac curti pernoctantes super reliquias vigiliis et cantibus solennisetis, ut praedicto mane determinatum a vobis amhitum pia lustratione complentes ad monasterium cum honore debito reportetis. confido autem de patroni hujus misericordia, quod sic ah ea gyrade terrae semina liberius proveniant, et variae aeris inclementiae ccssent. the koman ambarvalia were purifications of fields, and sacrifices were processions. 65 offered at the terminus publicus; the maylirocession and the riding of hounds and roads during the period of german heathenism must have been very similar to them. on the gabel-heath in mecklenburg the wends as late as the 15th ce

zn. why should ulphilas disdain to apply the heathen name to the christian thing, when the equally heathen templum and va6christian use? possibly the same word appears even earlier; namely in tacitus, germ. 43: apud naharvalos antiquae religionis lucus ostenditur; praesidet sacerdos muliebri ornatu, sed deos interpretatione romana castorem pollucemque memorant. ea vis numini, nomen aids; nulla simulacra, nullum peregrinae superstitionis vestigium. ut fratres tamen, ut juvenes venerantur. this alcis is either itself the nom, or a gen. of alx (as falcis of falx, which perfectly corresponds to the gothic alhs. a pair of heroic brothers was worshipped, without any statues, in a sacred grove; the name can hardly be ascribed to them^ it is the abode of the div

centuries, down to the introduction of christianity, this custom endured, of venerating deity in sacred woods and trees. i will here insert the detailed narrative given by wilibald (t 786) in the vita bonifacii (canisius ii. 1, 242. pertz 2, 348) of the holy oak of geismar (on the edder, near fritzlar in hesse^ the event falls between the years 725 and 731. is autem (bonifacius. ad obsessas ante ea hessorum metas cum consensu carli ducis i.e. of charles martel) rediit. tum vero hessorum jam multi catholica fide subditi ac septiformis spiritus gratia confirmati manus impositionem acceperunt, et alii quidem, nondum animo confortati, intemeratae fidei documenta integre percipere renuerunt, alii etiam unguis et faucibus clanculo, alii vero aperte sacrificabant, alii vero auspicia et divinatio

here is not a church to be found. still less can the name be explained by the royal ban-forests of the mid. ages; on the contrary, these forests themselves appear to have sprung out of heathen groves, and the king's right seems to have taken the place of the cultus which first withdrew the holy wood from the common use of the people. in such forests too there used to be sanctuaries for criminals, ea. 886-9. an old account of a battle between franks and saxons at notteln in the year 779 (pertz 2, 377) informs us, that a badly wounded saxon had himself secretly conveyed from his castle into a holy wood: hie vero (luibertus) magno cum merore se in castrum recepit. ex quo post aliquot dies mulier egrotum humeris clam in sylvam sytheri, quae fuit tlicgatlwn sacra, nocte portavit. vulnera ibidem

an king eadwine, baptized 627, slain 633, resolved after mature consultation wdth men of understanding to adopt christianity, and was especially made to waver in his ancient faith by coifi (coefi) his chief heathen priest himself: cumque a praefato pontifice sacrorum suorum quaereret, quis aras et fana idolorum cum septis quihus erant circumdata primus profanare deberet? respondit: ego. quis enim ea, quae per stultitiam colui, nunc ad exemplum omnium aptius quam ipse per sapientiam mihi a deo vero donatam destruam. accinctus ergo gladio accepit lanceam in manu et ascendens emissarium regis (all three unlawful and improper things for a heathen priest, pergebat ad idola. quod aspiciens vulgus aestimabat eum insanire. nee distulit ille. mox ut appropinquabat ad fanum, profanare illud, injecta

densae fohis buxi. traxs] 84 temples, quoqiie errore seducti, in perfidiam devenerant, fotini seu bonosi virus infecti, quos, errore depulso, matri ecclesiae reconciliatos veros christi fecere servos. vita s. willibrordi (f 789, in acta bened. sec. 3, p. 609: pervenit in confinio fresonum et danorum ad quandam insulam, quae a quodam deo suo fosite ab accolis terrae fositesland appellatur, quia iu ea ejusdem dei fana fuere constructa. qui locus a paganis tanta veneratione liabebatur, ut nil iu eo vel animalium ibi pascentium vel aliarum quarumlibet rerum gentilium quisquam tangere audebat, nee etiam a fonte qui ibi ebulliebat aquam liaurire nisi tacens praesumebat. vita s. wiuehadi (f 793, in pertz 2, 381: unde contigit, ut quidam discipulorum ejus, divino coni]3uncti ardore,/rt.?ia in more

e fanum ut cologne above, p. 81- the asylum that atrium and temple offered within their precincts is in on. gric^astui^r, ohg. fruhof, os. vruhoh, hel. 151, 2, 9. mhg. vrone vuthof. nib. 1795. 2; not at all oiu- friedhof [but conn, with frei, free, conf. goth, freidjan, os. fridon fparcere. that the constitution of the old german sanctuaries was still ibr the most part heathenish, is discussed in ea. 886-92. 86 temples. 195; to which were afterwards added petah'ds, minores ecclesiae (gl. sletst. 21, 32) and curililid, as. cyrice. the mhg. poets like to use heteh'ds of a heathen temple as opposed to a christian church (en. 2695. barl. 339, 11.28. 342,6. athis d 93. herb. 952. wigal. 8308. pass. 356, 73. tit. 3329, so in m. nethl. bedehus (maerl. 1, 326. 3, 125, much as the catholics in thei

ggs. now as ulphilas^ associates gudja and sinista 'trpea/surepo, elder, man of standing, priest, a remarkable sentence in amm. marcell 28, 5 informs us, that the high priest of the burgundians was called sinisto: nam sacerdos omnium m,axivius apud burgundies vocatur sinistus, et est perpetuus, 2 obnoxius discriminibus nuuis ut reges. the connexion of priests with the nobility i have discussed in ea. 267-8 (see suppl. more decidedly heathen are the ohg. names for a ]3riest lianigari, diut. 1, 514v and jjarawar-i, diut. 1, 150 (being derived from haruc and paro, the words for temple given on p. 68-9, and^ strictly the evangelist; the.translator had no choice. trans^ for the sense of perpetuity attaching to sin- in composition, see gramm. 2, 554-5* if haruc meant wood or rock, and harugari p

mous. they can hardly have been coined by the glossist to interpret the lat. aruspex, they must liave existed in our ancient speech. a priest who sacrificed was named loluostrari (see p. 36. the fact that cotinc could bear the sense of tribunus shows the close connexion between tlie offices of priest and judge "which comes out still more clearly in a term peculiar to the high germ, dialect: eiva, ea signified not only the secular, but the divine law, these being closely connected in the olden times, and equally sacred; hence eoiuart, ewart law-ward, administrator of law, vojjlvko'i, as. se-gleaw, se-lareow, goth, vitodafasteis, one learned in the law, k. 55^ 56^ gl. hrab. 974^ n. ps. 50, 9. eioarto of the weak decl. in o.i. 4, 2, 18. 72. gotes evmrto i. 4, 23. and as late as the 12th centu

. 50, 9. eioarto of the weak decl. in o.i. 4, 2, 18. 72. gotes evmrto i. 4, 23. and as late as the 12th century ewarte, mar. 21. and, without the least reference to the jewish office, but quite synonymous with priest: der heilige ewarte, eeinh. 1705. der baruc und die eicartcn sin, parz. 13, 25. wh. 217, 23 of saracen priests (see suppl. the very similar eosago, esago stood for judex, legislator, ea. 781. the poet of the heliand uses the expression* wihes ward (templi custos) 150, 24; to avoid the heathen as well as a foreign term, he adopts periphrases: the gierodo mail (geehrte, honoured, 3, 19. the frodo man (frot, fruot, prudens) 3, 21. 7, 7. frodgumo (gumo, homo) 5, 23. 6, 2. godcund gumo 6, 12, which sounds lilvc gudja above, but may convey the peculiar sense in which wolfram uses' d

sian, libes in strabo (ai^t; rwv xdrrav lepeik, who with other german prisoners was dragged to eome in the pompa of germanicus. of him tacitus (so far as we still have him) is silent^ jornandes's statement is worthy of notice, that the gothic priests were termed pileati in distinction from the rest of the people, the capillati, and that during sacrifice they had the head covered with a hat; conf. ea. 271 (see suppl. osinn is called sishottr, broadhat. the succeeding period, down to the introduction of christianity, scarcely yields any information on the condition of the priesthood in continental germany; their existence we infer from that of temples and sacrifices. a fact of some importance has been preserved by beda, hist. eccl. 2, 13: a heathen priest of the anglo- saxons was forbidden t

good deal of influence over the people. tacitus, after telling us how mightily the german women wrought upon the valour of their warriors, and that the eomans for greater security demanded noble maidens from particular nations, adds: inesse quin etiam sanctum et providum (feminis) putant, ncc aut consilia earum aspernantur, aut rcsponsa negiigunt. and before that, caesar 1. 50: quod apud germanos ea consuetudo esset, ut matres fam. eorum sortihns et vaticinationibus declararent, utrum proelium committi ex usu esset, necne; eas ita dicere: non esse fas germanos superare, si ante novam lunam proelio contendissent (see suppl. while history has not preserved the name of one german vates, it has those of several prophetesses. tac. germ. 8: vidimus sub divo vespasiano veledam (as a prisoner in h

bus declararent, utrum proelium committi ex usu esset, necne; eas ita dicere: non esse fas germanos superare, si ante novam lunam proelio contendissent (see suppl. while history has not preserved the name of one german vates, it has those of several prophetesses. tac. germ. 8: vidimus sub divo vespasiano veledam (as a prisoner in his triumph) diu apud plerosque num.inis loco habitam. hist. 4, 61: ea virgo nationis bructerae, late imikritalat, vetere apud germanos more, quo plerasque feminarum/a^idjz'cas, et augescente superstitions arbitrantur dcas. tuncque veledae auctoritas adolevit; nam' prosperas germanis res et excidium legionum' praedixerat. in 4, 65, when the people of cologne were making an alliance with the tencteri they made the offer: arbitrum habebimus civilem et veledam apud q

a, eum couem, ubi nunc est arx heidelbergensis et jetthae collis etiam nunc nomen liabet, inhabitabat, vetustissimunique /iamtm incolebat, cujus fragmenta adhuc nuper vidimus, dum comes palatiniis fridericus factus elector egregiam domura construxit, quam novam aulam ajjpellant. haec mulier vaticiniis inclyta, et quo venerabilior foret, raro in conspectum hominum prodiens, volentibus consilium ab ea petere, de fenestra, non 'prodeunte viiltu, respondebat. et inter cetera praedixit, ut inconditis versibus canebat, suo colli a fatis esse datum, ut futuris temporibus regiis viris, quos nominatim recensebat, inhabitaretur et templis celeberrimis ornaretur, sed ut tandem fabulosae antiquitati valedicamus, lubet adscribere quae is liber de infelici morte ipsius jetthae continebat. egressa quonda

ed about (tac. germ. 40? is it not the vagn in which freyr and his priestess sat, when in holy days he journeyed round among the swedish people (fornm. sog. 2, 74-5? the people used to carry about covered images of gods over the fields, by which fertility was bestowed upon them^ even the harrdsclien in our poems of the mid. ages, with saracen gods in them, and the carroccio of the lombard cities (ea. 263-5) seem to be nothing but a late reminiscence of these primitive gods'-waggons of heathenism. the eoman, greek and indian gods too were not without such carriages. what gregory of tours tells us (2, 29-31) of the baptism of chlodovich (clovis) and the events that preceded it, is evidently touched up, and the speeches of the queen especially i take to be fictitious; yet he would hardly have

reads irmensdl further, in the frankish annals ad ann. 772 it is repeatedly stated, that charles the great in his conquest of the saxons destroyed a chief seat of their heathen superstition, not far from heresburg^ in westphalia, and that it was called irin insul. ann. petav: domnus rex karolus perrexit in saxoniam et conquisivit erisburgo, et pervenit ad locum qui dicitur ermensul, et succendit ea loca (pertz 1, 16. ann. lauresh: fuit rex carlus hostiliter in saxonia, et destruxit /a?im?/i eorum quod vocatur irminsul (pertz 1, 30. the same in the chron. moissiac, except the spelling hirminsul (pertz 1, 295, and in ann. quedlinb &c (pertz 5, 37. ann. juvavenses: karolus idolum saxonorum combussit, quod dicebant irminsul (pertz 1, 88. einhardi fuld. annales: karolus saxoniam bello aggressu

praedium in wocleneswegc, dietm. merseb. 2, 14 p. 750. annal. saxo 272. johannes de wdensivege, heinricus de wodcnsiveghe (lenz) brandenb. urk. p. 74 (anno 1273, 161 (anno 1301. later, wutenswege, godenscmvege, gutensivegen, conf. ledebur n. arch. 2, 165, 170. gero ex familia wodcnswcgiorum, ann. magdeb. in chron. marienthal. meibom 3, 263. i would mention here the lustration der iwninges stratc, ea. 69; in the uplandslag vidherb, balkr 23, 7 the highway is called harlsveg, like the heavenly wain above. but we shall have to raise a doubt by and by, whether the notion of way, via, is contained at all in wodensweg. plainer, and more to the purpose, appear the names of certain mountains, which in heathen times were sacred to the service of the god. at sigt^s hergi, ssem. 248^ othenshcrg, now

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

nd even crowley's system better than we do. as an example, crowley of (or aiwass) ends the book of the law with the words "aum.ha" in the sumero-aryan dictionary by waddell we read that the word aum was known to the sumerians, in almost the same sense that it was, and is, known to the hindus. it is a sacred word, and pertains to the lord of magicians, enki. further, the greek spelling of enki was ea, by which he is most commonly known in the european texts which treat of sumeriology. in the greek alphabet, ea would appear as ha. q.e.d: aum.ha betrays the essential sumerian character of that book. after the initial testimony, we come to the chapter entitles "of the zonei and their attributes, zonei is, of course a greek word and refers to the planetary, or heavenly bodies; for they are "zon

elationships to be found between the mythos of lovecraft, the magick of crowley, and the faith of sumer) lovecraft crowley sumer cthulhu the great beast as represented in "cthdh 666" ctha-lu, kutulu the ancient ones satan; teitan tiamat azathoth aiwass) azag-thoth the dunwich horror choronzon pazuzu shub niggurath pan sub ishniggarab) out of space the abyss absu; nar mattaru ia! io! iao! ia (jah; ea; lord of waters) the five-pointed grey star carven the pentagram the ar, or ub (plough sign; the original pentagram and the sign of the aryan race) vermis mysteriis the serpent erim (the enemy; and the sea as chaos; gothic; orm, or worm, great serpent) this is, of course, by no means a complete list but rather an inspirational sampling. meditation upon the various things mentioned in the mythos

ALEISTER CROWLEY THE SWORD OF SONG

sanctitatum sanctitatis ab illa dependent. the sword of song 52 158. in istam influentiam extenditur expansio aporrhoe supern, qu est caput omnium capitum: quod non cognoscitur nec perficitur, quodque non norunt nec superi, nec inferi: propterea omnia ab ista influentia dependent. 159. in hanc barbam tria capita de quibus diximus, expandantur& omnia consociantur in hac influentia& inveniuntur in ea. 160. et propterea omnis ornatus ornatuum ab ista influentia dependent. 161. ist liter, qu dependent ab hoc seniore, omnes pendent in ista barba& consociantur in ista influentia. 162. et pendent in ea ad stabiliendas literas alteras. 163. nisi enim ill liter ascenderunt in seniorem, reliqu ist liter non stabilirentur. 164. et propterea dicit moses cum opus esset: tetragrammaton, tetragrammaton

luentia. 162. et pendent in ea ad stabiliendas literas alteras. 163. nisi enim ill liter ascenderunt in seniorem, reliqu ist liter non stabilirentur. 164. et propterea dicit moses cum opus esset: tetragrammaton, tetragrammaton bis& ita ut accentus distinguat utrumque. 165. certe enim ab influentia omnia dependent. 166. ab ista influentia ad reverentiam adiguntur superna& inferna& flectuntur coram ea. 167. beatus ille, qui ad hanc usque per tingit. idra suta, seu synodus minor. sectio vi. 75. forehead.23 496. frons cranii est frons ad visitandum (al. ad eradicandum) peccatoras. 497. et cum ista frons detegitur tunc excitantur domini judiciorum, contra illos qui non erubescunt in operibus suis. 498. h c frons ruborem habet roseum. sed illo tempore, cum frons senioris erga hanc frontem detegi

ALEISTER CROWLEY EQ I 1

s are as columns of light, whose dome is as a crown of effulgence set betwixt the wings of eternity, and upon whose altar flashes the mystic eucharist of god. 169 the miser "god" what a treasure-house of wealth lies buried in that word! what a mine of precious stones- ptah, father of beginnings, he who created the sun and the moon; nu, blue, starry lady of heaven, mistress and mother of the gods; ea, lord of the deep; istar "o thou who art set in the sky as a jewelled circlet of moonstone; brahma the golden, vishnu the sombre, and siva the crimson, lapped in seas of blood. everywhere do we find thee, o thou one and awful eidolon, who as aormuzd once didst rule the sun-scorched plains of euphrates, and as odin the icy waves and the shrieking winds, round the frozen halls of the north. every

sprouts in tufts from the red and yellow sand- heaps, those silent memorial mounds which mark the spot where once stood palaces of marble, and of jasper, and of jade. o woe! o woe! for all is dust and ruin; the flood- gates of the years have been opened, and time has swept away as a mighty wind the embattled castles of kings with the mud-daubed 178 huts of shepherds. merodach has gone, and so has ea, and no longer doth istar flame in the night, or cast down her kisses on the sparkling goblets in the palace of belshazzar. isis, dark-veiled, hath departed, and nu no longer uplifteth the sun-bark with the breath of dawn. o amen, bull fair of face, where is thy glory? thebes is in ruins! o lord of joy, o mighty one of diadems! the sekhet crown has fallen from thy brow, and the strength of thy

ALEX SANDERS THE KING OF THE WITCHES

e into another world; but for those who are drawn to the supernatural, who are prepared to devote time and trouble to it, witchcraft offers no less than the power to achieve a new dimension of life. his sexual appetites and his ine f j made a mockery of thei 1 cravi g or power. although he heroi. elr aws with hi. d' eroin he is still acknowled d d. s orgies an his use of witches. known .as 'the j;ea respected by many english on magic,magick in theory and ;ast: he wrote a textbook the man who p h racttce.he died in 1947 .er aps most infl d h. witchcraft in england in thi' uence t e revival of wh0 was born in 1884 g. ds .c.:e':nt.ury,w,as gerald .gardner d. ar .ner was miti d i he' gra e of the cult by awitch called 'd ffi, ate mto t first and he proceeded to recrui't. a 0 m the new forest

BLAVATSKY H P ANTHROPOGENESIS

d its men? this claim agrees not only with every ancient cosmogony, but also with modern science, and even, to a certain degree, with the theory of evolution, as may be demonstrated in a few words. there is no "dark creation" no "evil dragon" conquered by a sun-god, in the earliest world-cosmogonies. even with the akkads, the great deep (the watery abyss, or space) was the birthplace and abode of ea, wisdom, the incognizable infinite deity. but with the semites and the later chaldeans, the fathomless deep of wisdom becomes gross matter, sinful substance, and ea is changed into tiamat, the dragon slain by merodach, or satan, in the astral waves. in the hindu puranas, brahma, the creator, is seen recommencing de novo several creations after as many failures; and two great creations are menti

(not impersonal spirit. in the bible the only "angels" spoken of are the "sons of god" mentioned in genesis vi (who are now regarded as the nephilim, the fallen angels, and several angels in human form, the "messengers" of the jewish god, whose own rank needs a closer analysis than heretofore given (vide supra, stanza i, sub-sections 2, 3, et seq, where it is shown that the early akkadians called ea, wisdom, that which was disfigured by the later chaldees and semites into tismat, tisalat and the thallath of berosus, the female sea dragon, now satan) truly "how art thou fallen (by the hand of man, o bright star and son of the morning! now what do the babylonian accounts of "creation" as found on the assyrian fragments of tiles, tell us; those very accounts upon which the pharisees built the

our moon. but even this shell is all-potential, for, having generated the earth, it is the phantom of the moon which, attracted by magnetic affinity, sought to form its first inhabitants, the pre-human monsters (vide supra, stanza ii. to assure himself of this, the student has again to turn to the chaldean fragments, and read what berosus says. berosus obtained his information, he tells us, from ea, the male-female deity of wisdom. while the gods were generated in its androgynous bosom (svabhavat, mother-space) its (the wisdom's) reflections became on earth the woman omoroka, who is the chaldean thavatth, or the greek thalassa, the deep or the sea, which esoterically and even exoterically is the moon. it was the moon (omoroka) who presided over the monstrous creation of nondescript beings

he sun, or vishnu, the male principle, vivifies and fructifies* the first cosmic flood refers to primordial creation, or the formation of heaven and the earths; in which case chaos and the great deep stand for the "flood" and the moon for the "mother" from whom proceed all the life-germs* but the terrestrial deluge and[[footnote(s* we must remember that at the head of all the babylonian gods were ea, anu, and the primeval bel; and that ea, the first, was the god of wisdom, the great "god of light" and of the deep, and that he was identified with oannes, or the biblical dagon- the man-fish who rose out of the persian gulf* see part. ii "the holy of holies* it is far later on that the moon became a male god; with the hindus it was soma, with the chaldeans nannak or nannar, and sin, the son o

incarnation of vishnu. this parallel evolution of vishnu (spirit) with a daitya, as men, may seem meaningless, yet it gives us the key not only to the respective dates of rama and krishna but even to a certain psychological mystery[[vol. 2, page] 226 the secret doctrine. lecture (1887) professor sayce of oxford, speaking of newly-discovered assyrian and babylonian cylinders, referred at length to ea, the god of wisdom, now identified with the oannes, of berosus, the half-man, half-fish, who taught the babylonians culture and the art of writing. this oannes, to whom, thanks only to the biblical deluge, an antiquity of hardly 1,500 b.c. had been hitherto allowed, is now spoken of in these terms "his city was eridu, which stood 6,000 years ago on the shores of the persian gulf. the name means

may stop to glance at the biography of the christian devil, a piratical reprint from the chaldeo-judaean mythology- the primitive origin of this personification rests upon the akkadian conception of the cosmic powers- the heavens and the earth- in eternal feud and struggle with chaos. their silik-muludag "the god amongst all the gods" the "merciful guardian of men on earth" was the son of hea (or ea) the great god of wisdom, called by the babylonians nebu. with both peoples- as in the case of the hindu gods- their deities were both beneficent and maleficent. as evil and punishment are the agents of karma, in an absolutely just retributive sense, so evil was the servant of the good (hibbert lect. 1887, pp. 101-115. the reading of the chaldeo-assyrian tiles has now demonstrated it beyond a s

of genesis is traced in the tohu-bohu "deep "primeval space" or chaos of the babylonians. wisdom (the great unseen god- called in genesis chap. i. the "spirit of god- lived, for the older babylonians as for the akkadians, in the sea of space. toward the days described by berosus, this sea became the visible waters on the face of the earth- the crystalline abode of the great mother, the mother of ea and all the gods, which became, still later, the great dragon tiamat, the sea serpent. its last stage of development was the great struggle of bel with the dragon- the devil! whence the christian idea that god cursed the devil? the god of the jews, whomsoever he was, forbids cursing satan. philo judaeus and josephus both state that the law (the pentateuch and the talmud) undeviatingly forbid on

n initiates, under that of water. the latter is the production of nara, the "spirit of god" or rather paramatman, the "supreme soul" says kulluka bhatta, narayana, meaning "he who abides in the deep" or plunged in the waters of wisdom "water being the body of nara (vayu. hence arises the statement that for 10,000 years they remained in austerity "in the vast ocean; and are shown emerging from it. ea, the god of wisdom, is the "sublime fish" and dagon or oannes is the chaldean man-fish, who emerges from the waters to teach wisdom[[vol. 2, page] 496 the secret doctrine. lower descends into, and listens to the voice of its animal soul full of selfish and sensual desires; and herein is contained the mystery of an adept's as of a profane man's life, as also that of the post-mortem separation of

swept the waters south and west and so formed the present great desolate desert, left only a certain oasis, with a lake and one island in the midst of it, as a relic of the zodiacal ring on earth. for ages the watery abyss- which, with the nations that preceded the later babylonians, was the abode of the "great mother (the terrestrial post-type of the "great mother chaos" in heaven, the parent of ea (wisdom, himself the early prototype of oannes, the man-fish of the babylonians- for ages, then, the "abyss" or chaos was the abode of wisdom and not of evil. the struggle of bel and then of merodach, the sun-god, with tiamat, the sea and its dragon, a "war" which ended in the defeat of the latter, has a purely cosmic and geological meaning, as well as an historical one. it is a page torn out o

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

in the light of her love" all lower their arms. priest rises and kisses priestess, then kneels again. priest "lovely lady, you have been known by so many names to so many people *in paganism generally it is thought to be far more efficacious to speak "from the heart" rather than read a set prayer, parrot-fashion, from a book. 62/ buckland's complete book of witchcraft aphrodite, kerridwen, diana, ea, freya, gana, isis, and many more have been your names. yet do we know you and love you as.(name, and in that name do we adore you and worship you. with your lord by your side, do we give you due honor and invite you to join with us on this, your special night" priest stands and, with his athame or wand, if used draws a pentagram above the priestess's head. a covener rings the bell three times

DAVID ICKE CHILDREN OF THE MATRIX

an franks settled and this region has long been connected to the bloodlines and their interbreeding. from the time of their king called meroveus or merovee, who became guardian of the franks in 488, they became known as the merovingians. legend says that merovee was the offspring of a human mother and a sea creature called quinotaur, who sounds very much like the reptilian anunnaki known as enki, ea, or oannes, the "fish god. merovee, who was brought up by chodio, the first king of the franks, was known as the "son of the sea" and this is the symbolic foundation of the merovingian bloodline so crucial to the illuminati. the merovingians founded the city of paris in the sixth century, which they named after prince paris, the son of king priam of troy. prince paris was one of the figures in

DAVID ICKE THE BIGGEST SECRET

dictatorship and so taken out of public circulation. theroman church and the babylonian brotherhood are one and the same.nimrod was also eannus, the god with two faces, who was later known to theromans as janus. one of the anunnaki brothers, enki the serpent god, was alsofigure 6: the fleur-de-lis, symbolof the babylonian trinity of nimrod,queen semiramis and tammuz,among other things. 53known as ea. the freemasonic eagle with two heads looking left and right, east andwest, is symbolic of nimrod in the role of eannus, and i would suggest that the eagle issymbolic of the winged draco. eannus, it was said, held the keys to the doors of heavenand he was the sole intermediary between god and humanity, therefore any belief notsupported by him was false and should be condemned. this was a wonder

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

. unfortunately, he died in 1917 and the lodge languished for several years. it was revived in the 1920s by c. e. o. carter, who remained its president until 1952. he turned it into the most influential astrological organization in great britain. in 1948 carter led in the founding of the faculty of astrological studies, a school sponsored by the lodge. lodge address: 50 gloucester pl, london w1h 4ea, england. sources: naylor, p. i. h. astrology: a fascinating history. north hollywood, calif: wilshire book co, 1970. astrological magazine an english-language magazine published monthly in india since 1895. it includes articles on indian astrological theory and practice. address: sri rajeswari, 28, nehru circle, nagappa st, seshadripuram, bangalore 560 020, india. website: http//personal.vsnl

anetary predictions. last known address: sterling s magazines, 355 lexington ave, new york, ny 10017. astrology now former bimonthly magazine for serious study of astrology published in the 1970s and 1980s by llewellyn publications in st. paul, minnesota. astrology quarterly journal of the astrological lodge of london. it is published from the lodge s headquarters at 50 gloucester pl, london w1h 4ea, england. back issues are available online at http//www.spica.com.au/astro-quart.htm. astromancy astromancy, fortune telling by the reading of the astrological chart, has constituted the major use of astrology in centuries past. it assumes a deterministic worldview in which the stars indicate patterns into which individuals are locked and events are destined to occur. criticism of astrology has

aft. pools such as these were often used for purposes of divination, as by gazing down into clear water the mind is disposed to contemplation, often of a melancholy character. this form of divination is termed hydromancy and is similar to crystal gazing. 137 babylonia ancient religion and magic magic was integral to the religion of ancient babylonia. all the deities (the most prominent ones being ea, anu, and enlil, the elder bel) retained, even in the last centuries of babylonian development, traces of their early demonic character. ea, anu, and enlil formed a triad at the dawn of history and appear to have developed from an animistic group of world spirits. although ea became specialized as a god of the deep, anu as a god of the sky, and enlil as an earth god, each also had titles that e

f babylonian development, traces of their early demonic character. ea, anu, and enlil formed a triad at the dawn of history and appear to have developed from an animistic group of world spirits. although ea became specialized as a god of the deep, anu as a god of the sky, and enlil as an earth god, each also had titles that emphasized that they had attributes overlapping those of the others. thus ea was enki, earth lord, and as aa was a lunar deity; he also had solar attributes. in the legend of etana and the eagle, his heaven is stated to be in the sky. anu and enlil as deities of thunder, rain, and fertility are closely linked to ea, as dagan, of the flooding and fertilizing euphrates. each of these deities was accompanied by demonic groups. the spirits of disease were the beloved sons o

agle, his heaven is stated to be in the sky. anu and enlil as deities of thunder, rain, and fertility are closely linked to ea, as dagan, of the flooding and fertilizing euphrates. each of these deities was accompanied by demonic groups. the spirits of disease were the beloved sons of bel; the fates were the seven daughters of anu; the seven storm demons, including the dragon and serpent, were of ea s brood. the following description of ea s older monstrous form occurs in one of the magical incantations translated by r. c. thompson: the head is the head of a serpent, from his nostrils mucus trickles, the mouth is beslavered with water; the ears are those of a basilisk, his horns are twisted into three curls, he wears a veil in his head-band, the body is a sun-fish full of stars, the base o

ns translated by r. c. thompson: the head is the head of a serpent, from his nostrils mucus trickles, the mouth is beslavered with water; the ears are those of a basilisk, his horns are twisted into three curls, he wears a veil in his head-band, the body is a sun-fish full of stars, the base of his feet are claws, the sole of his foot has no heel; his name is sassu-wunnu, a sea monster, a form of ea. ea was the great magician of the gods; his sway over the forces of nature was secured by the performance of magical rites, and his services were obtained by humankind, who performed requisite ceremonies and repeated appropriate spells. although he might be worshipped and propitiated in his temple at eridu, he could also be conjured in reed huts. the latter indeed appear to have been the oldest

e worm was vampire-like and absorbed the blood of victims, but specialized in gums. the legend relates that the worm came into existence as follows: anu created the heavens, the heavens created the earth, the earth created the rivers, and the rivers created the canals, then the canals created marshes, and the marshes created the worm. in due time the worm appeared before shamash, the sun god, and ea, god of the deep, weeping and hungry. what will you give me to eat and drink? it cried. the gods promised that it would get dried bones and scented wood. the worm realized that this was the food of death, and answered: what are dry bones to me? set me upon the gums that i may drink the blood of the teeth and take away the strength of the gums. when the worm heard this legend repeated, it came u

eat and drink? it cried. the gods promised that it would get dried bones and scented wood. the worm realized that this was the food of death, and answered: what are dry bones to me? set me upon the gums that i may drink the blood of the teeth and take away the strength of the gums. when the worm heard this legend repeated, it came under the magician s power and was dismissed to the marshes, while ea was invoked to smite it. different demons were exorcised by different processes. a fever patient might receive the following treatment: sprinkle this man with water, bring unto him a censer and a torch, that the plague demon which resteth in the body of the man, like water may trickle away. demons might also be attacked by a form of image magic. the magician began by fashioning a figure of doug

that the plague demon which resteth in the body of the man, like water may trickle away. demons might also be attacked by a form of image magic. the magician began by fashioning a figure of dough, wax, clay, or pitch. this figure might be placed on a fire, mutilated, or placed in running water to be washed away. as the figure suffered, so did the demon it represented, by the magic of the word of ea. in treating the sick, the magician might release a raven at the bedside of the sick person so that it would conjure the demon of fever to take flight likewise. sacrifices could also be offered, as substitutes for patients, to provide food for the spirit of the disease. a young goat was slain and the priest repeated: the kid is the substitute for mankind; he hath given the kid for his life, he

as in the habit of deceiving lovers, working evil on them. a hag, labartu, haunted mountains and marshes and children had to be charmed against her attacks. she also had a human history. another belief prevalent in babylonia was that the spirits of the dead could be conjured from their graves to make revelations. in the gilgamesh epic, the hero visits the tomb of his old friend and fellow warrior ea-bani. the ghost rises like a weird gust of wind and answers the various questions with great sadness. babylonian vision of the future life was colored by profound gloom and pessimism. it was even the fate of the ghosts of the most fortunate and ceremonially buried dead to live in darkness, amid dust. the ghost of ea-bani said to gilgamesh: were i to inform thee the law of the underworld which i

have experienced, thou wouldst sit down and shed tears all day long. gilgamesh lamented: the sorrow of the underworld hath taken hold upon thee. priests who performed magical ceremonies had to be clothed in magical garments. they received inspiration from their clothing. the gods derived power from the skins of animals in a similar way, with which they were associated from the earliest time. thus ea was clad in the skin of the fish.probably the fish totem of the ea tribe. the dead were not admitted to the heavens of the gods. when a favored human being, like utnapishtim, the babylonian noah, joined the company of the gods, he was assigned an island paradise where gilgamesh visited him. he lived there with his wife. gilgamesh was not permitted to land, and conversed with his immortal ancest

) dynamistograph encyclopedia of occultism& parapsychology. 5th ed. 464 e the e. f. benson society british society organized to arrange social and literary events relating to e. f. benson, his writings, and the benson family s. it publishes a journal for members, the dodo, named after benson s 1893 novel. address: allan downend, the old coach house, 10 a high st, rye, e. sussex, tn31 7fj england. ea see babylonia eaglesfield, francis pseudonym of arthur guirdham, physician, novelist, and writer on esp and reincarnation. eaks, duane l (1940) duane l. eaks, a contemporary australian astrologer, was born in montrose, colorado, on march 6, 1940. he grew up in colorado and attended northern colorado university, from which he earned a degree in chemistry in 1963. following graduation he switched

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

a sect of priests named the asipu were set apart for the practice of magic, which in their case probably consisted of hypnotism, the casting out of demons, the banning of troublesome spirits and so forth. the caste of priests called the baru consulted the oracles on the future by inspecting the entrails of animals, the flight of birds, the observation of oil in water, the secret of anu, bel, and ea, the tablet of the gods, the sachet of leather of the oracles of the heavens and earth, the wand of cedar dear to the great gods. these priests of baru and asipu wore clothing peculiar to their rank, which they changed frequently during the ceremonies in which they took part. in ancient tablets we find kings making frequent inquiries about the future through these priestly castes: in a tablet o

which they took part. in ancient tablets we find kings making frequent inquiries about the future through these priestly castes: in a tablet of sippar, we find treated the royal sennachrib seeking through the baru the causes of his father s violent death. the asipu were exorcists, who removed taboos and laid ghosts. an asipu s functions are set forth in the following incantatory poem [the man] of ea am i [the man] of damkina am i, the messenger of marduk am i, my spell is the spell of ea, my incantation is the incantation of marduk, the circle of ea is in my hand, the tamarisk, the powerful weapon of anu, in my hand i hold, the date-spathe, mighty in decision, in my hand i hold. he that stilleth all to rest, that pacifieth all, by whose incantation everything is at peace, he is the great l

m i [the man] of damkina am i, the messenger of marduk am i, my spell is the spell of ea, my incantation is the incantation of marduk, the circle of ea is in my hand, the tamarisk, the powerful weapon of anu, in my hand i hold, the date-spathe, mighty in decision, in my hand i hold. he that stilleth all to rest, that pacifieth all, by whose incantation everything is at peace, he is the great lord ea, stilling all to rest, and pacifying all, by whose incantation everything is at peace. when i draw nigh unto the sick man all shall be assuaged. i am the magician born of eridu, begotten in eridu and subari. when i draw nigh unto the sick man may ea, king of the deep, safeguard me! o ea, king of the deep, to see. i, the magician, am thy slave. march thou on my right hand, assist [me] on my left

he secret name of a god that, when discovered, gave the speaker complete power over him by its mere utterance. knowing the name or description of the person or demon against whom the magician directed his charm was also essential to success. drugs were originally ascribed the power vouchsafed by the gods for the welfare of mankind and were supposed to aid greatly in exorcism. in assyrian sorcery, ea and marduk were the most powerful gods, marduk being an intermediary between human beings and their father, ea; indeed the legend of marduk going to his father for advice was commonly repeated in incantations. when working magic against an individual it was necessary to have something belonging to him or her.clippings of hair, or fingernails if possible. the possessed person was usually washed

ns. when working magic against an individual it was necessary to have something belonging to him or her.clippings of hair, or fingernails if possible. the possessed person was usually washed, the principle of cleansing probably underlying this ceremony. an incantation called the incantation of eridu was often prescribed, and this must have related to some such cleansing, for eridu was the home of ea, the sea-god. a formula for exorcising or washing away a demon named rabesu stated that the patient was to be sprinkled with clean water seven times. of all water none was so sacred as that from the euphrates river, and its water was frequently used for charms and exorcisms. fumigation with a censor was also employed by the assyrians for exorcism, but the possessed person was often guarded from

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

ratory scale, or we would not be able to hear or perceive him at all. he explains his mission thus: we have come to fulfill the destiny of this p l a n e t, which is to experience a short period of c l e a n s i n g and then to usher in a n e w g o l d e n ag e o f l i g h t. we are here to lift off the s u rf a c e. during this period of cleansing, those souls who are walking in the light on the ea rt h. the souls of li g h t a re you people of earth who have lived according to unive r s a l t ruths and have put the concerns of others bef o re your ow n. the short period of cleansing the planet is i m m i n e n t e v e n t h e m i d n i g h t h o u r (tuella, 1989. officially, ashtar came into the world on july 18, 1952, when george w. van tassel, an early and influential contactee from s

t who are in fact aliens. many were placed here generations ago and have lived on this planet through many incarnations, patiently waiting to be activated when the time of transition which will include mass landings of spaceships comes. t h e re we re contactees before there we re flying saucers. perhaps the first of them was the swedish scientist and mystic em a n u e l swedenborg (1688 1772. in ea rths in the solar wo rl d (1758, swedenborg wrote of his astral travels to the moon and other planets. each of these worlds, swedenborg assert e d, is inhabited, and he described, at length, the people and civilizations there. in the nineteenth century, with the rise of the spiritualist movement, psychic communications with e x t r a t e r restrials, most often ma rtians, we re 68 contactees re

s. forever after, fry s critics cited the allegedly failed test, as well as a dubious ph.d. from a london-based diploma mill, to argue that he was no more than a hoaxer. still, fry seemed to many to be sincere about his metaphysical beliefs, perhaps using fanciful saucer yarns as a way of attracting an audience. see also: contactees further reading fry, daniel w, 1954. al a n s message: to men of ea rt h. los angeles: new age publishing company. 1954. the white sands incident. los angeles: new age publishing company. 1954. my experience with the lie detector. saucers 2, 3 (september: 6 8. national investigations committee on aerial phenomena, 1967. information sheet on daniel fry. washington, dc, august. reeve, bryant, and helen reeve, 1957. flying saucer pilgrimage. amherst, wi: amherst p

f the un i verse told him he would save the world. he went on to lead a utopian community in fo rt myers, florida, devoted to kore s h a n i t y. ko reshanity held that not only is the e a rth hollow, humans live inside it, orbiting the sun, which is at the center of the world. t h e stars, planets, and moon are also within the e a rt h s shell. marshall b. ga rd n e r s book a jo u r- ney to the ea rt h s in t e r i o r (1913) agreed with te e d s views to the extent that ga rdner was willing to acknowledge an interior sun, though it was not t h e sun, and another race, not humans, get their heat and light from it. this other-race l i ves in a pleasant, tropical climate. other fringe thinkers, notably h. spencer lewis and guy warren ballard, wrote that mount shasta in northern california

oronto, ontario: samisdat. kafton-minkel, walter, 1989. subterranean worlds: 100,000 years of dragons, dwarfs, the dead, lost races and ufos from inside the earth. port townsend, wa: loompanics unlimited. michell, john, 1984. eccentric li ves and peculiar no- t i o n s. san diego, ca: ha rc o u rt brace jova n ov i c h. trench, brinsley le po e r, 1974. se c ret of the ages: ufos f rom inside the ea rt h. london: so u venir pre s s. walton, bruce a, 1983. a guide to the inner earth. jane lew, wv: new age books. x, michael [pseudonym of michael x. barton, 1960. rainbow city and the inner earth people. los angeles: futura. honor in early january 1978, according to a west german newspaper, a twelve-year-old iranian girl, identified only as sara, underwent a series of contacts with an extrater

ut a tiny band of occult and tru e- m y s t e ry enthusiasts, who continued to re p o rt on and speculate about deros and caverns in amateurish new s l e tters as well as pa l m e r s periodicals. the m y st e ry fig u red in a few not widely read ufo-era books, including eric no r m a n s the un d e r- pe o- p l e (1969) and brinsley le poer tre n c h s se c ret of the ages: ufos from inside the ea rt h( 1 9 7 4. se veral writers of a skeptical bent have argued that through sh a ve r, as one puts it, palmer a lmost single-handedly created the myth of u f os as extraterrestrial visitors (kafton- minkel, 1989. in fact, a connection betwe e n the sh a ver mystery and the international ufo phenomenon of the past five decades has yet to be demonstrated. flying saucers as such did not enter sh

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

am& est pars magiae naturalis suprema. utraque istarum apud hebracos etiam dicitur cabala. et de utraque istarum ctiam aliquando fecimus mentionem in conclusionibus nostris: ilia cnim ars combinandi, est quam ego in conclusionibus meis uoco, alphebetariam reuolutionem. est ista quae de uirtutibus rerum superiorum, quae uno modo potest capi, ut pars magiae naturalis, alio modo, ut res distincta ab ea: est ilia de qua loquor in praesenti conclusione, dicens: quod adiuuat nos in cognitione diuinitatis christi ad modum iam declaratum& licet istis duabus scientiis nomen cabalae, ex primaria& propria impositione non conueniat, transumptiue tamen potui eis applicari" pico, pp. 180-1 apologia. 96 pico della mirandola and cabalist magic stars, which is all that natural magic aims at, into the super

FRATER U D PRACTICAL SIGIL MAGIC

30 200 40 e am is basic matrix. t (after the proper reduction of the numbers) in: s identity igils (for example, he same system. to do so, the name has to be transferred into hebrew, which, of coursedemands some previous experience. once you have c of the chosen sphere. let us take a magician whose he now wants to perform some aggressive peration, e.g, a magical attack. thus, he will choose th oc ea of the m ars sphere as h his results= mar constructing sigils with planetary cameas/ 121 y ethod we ay transfer reduced sentences of desire, words of system and sigilize them with the help of the cameas experience with planetary m gic, you will immediately recognize the vast possibilities of this procedure. he might also use this sigil in combination with the alphabet of desire for his operatio

FULLER J F C SECRET WISDOM OF THE QABALAH

hiroth are frequently abbreviated as s hy and samekh+ od equal 70, the numerical value of dvs sod, secret; they are consequently occult numbers. secret wisdom of the qabalah page 26 this diagram represents a half-section, divided perpendicularly, of the inverted bowlshaped universe. ab, bc, ce, and eg are the four worlds. ab is the father, anu or kether; bc the sun, bel or ehokmah; ce the mother, ea or binah. above all is ao or el. the ayin. a is the zodiac, the great ocean called the deep and the abyss; b is the zone of the fixed stars; a to c is the upper firmament; and c to e the lower firmament. a to b is the zone of the spirits of heaven and b to c the zone of the planets. c to e is the zone of winds, storms, and clouds; e is the convex hollow earth shell; ff is the concave hollow und

in ab, bc, ce, and eg [see plate iii on page 27, we have similarities to the four worlds. the three great heavens answer to the upper three sephiroth. i. that of the father abbah, or kether, the crown, to anu, afterwards ana; the place of the aether or highest sublimated air or atmosphere. ii. the son, bel, el or baal, the sublimated fire, answering to 'hokhmah, wisdom. iii. the mother, immah, to ea, the sublimated water, to binah, the comprehending intellect. above all these is ao, llu or el, the unknown ideal deity; which parallels the ain soph, endless, to man's comprehension no- thing. this unknown ideal deity held the highest place in the chaldean mythology. under these were the seven planets in their seven orbits, or spheres; the probable germ of the idea of the sephiroth, or media b

GILBERT THE MAGICAL MASON

pyramids each had a guardian genius of angelic type, and that the great pyramid is held by a beautiful female who, however, drove mad every man who saw her.thespirit of the second126themagical masonpyramid is a nubian carrying a basket on his head and a censer in his hands.inchaldea the angels were called igigi, that is, spirits of heaven, and are related to the ribu, the divine princes.thelower ea the demiurgos or world maker (the reflection ofea-divinewisdom) gave names and assigned duties to them. angels were associated with birds, and the home of angels was poetically called the bird's nest. in ancient rome civilization the divinities were largely beings of an angelic nature and function rather than gods, because they were themselves under control of a few higher deities such as jove

GOLDEN DAWN SUPREME BANISHING RITUAL OF THE PENTAGRAM

, llewellyn publications, st. paul, min. pentagrams used for the supreme banishing ritual pentagram (sbrp) banishing spirit active banishing air the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 3 of 3 6/27/2004 7:55 am banishing spirit active banishing fire banishing spirit active banishing water banishing spirit active banishing ea wthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 7:57 am the supreme invoking ritual of the pentagram the supreme invoking ritual of the pentagram (sirp) the sirp may be performed using any of the following implements: the hierophant's wand, the lotus wand, the chief adept's wand in the portal, the ur-uatchti

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

warded with the gift of immortality because he had preserved the seeds of humanity and of all living things. it was long, long ago, said utnapishtim, when the gods dwelt on earth: anu, lord of the firmament, enlil, the enforcer of divine decisions, ishtar, 1 the epic of gilgamesh, penguin classics, london, 1988, p. 61. graham hancock fingerprints of the gods 185 goddess of war and sexual love and ea, lord of the waters, man s natural friend and protector. in those days the world teemed, the people multiplied, the world bellowed like a wild bull, and the great god was aroused by the clamour. enlil heard the clamour and he said to the gods in council, the uproar of mankind is intolerable and sleep is no longer possible by reason of the babel. so the gods agreed to exterminate mankind. 2 ea

4 popol vuh, p. 168. 15 ibid, p. 169. 16 ibid, p. 79. 17 ibid, p. 79-80. graham hancock fingerprints of the gods 470 the deluge was unleashed, the fish god vishnu warned his human prot g that he should conceal the sacred scriptures in a safe place to preserve the knowledge of the antediluvian races from destruction.18 likewise, in mesopotamia, the noah figure utnapishtim was instructed by the god ea to take the beginning, the middle and the end of whatever was consigned to writing and then to bury it in the city of the sun at sippara .19 after the waters of the flood had gone, survivors were instructed to make their way to the site of the city of the sun to search for the writings, which would be found to contain knowledge of benefit to future generations of mankind.20 strangely enough, it

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

the major elements of enochian magick. all of the talismans, weapons and formulas of enochian magick presented in this manual are used in these rituals. successful execr'ion will bestow a broad range of magical power and knowledge. the degree of magical power obtained wi l l be proportional to the degree of success. each of these rituals are designed to be conducted by a s ing l e ma g i c i an. ea ch c ombine s me di t at i ons, visualizations, actions, and speeches so that all of your various components (i.e, body, speech and mind) will be engaged together in a dynamic simulation of actual spirit vision experiences in the aethyrs. it will avail nothing to simply go through the physical motions and speeches. your mind is the golden key which can open up the gates to the aethyrs. to do th

ne with the adepts, i renounce my name. see yoursel f as a geometric point of consciousness without shape or definition. you must eliminate any trace of ego or of your human personality. part 5. imagine the four watchtowers in the darkness before you. see each watchtower as a square-shaped region containing 156 pyramids (12x13. the black cross whi ch di v ide s them i s a bot t oml e s s aby s s. ea ch watchtower square should be seen as a pyramid. let the entire scene be shrouded in the darkness of the region. let the four regions of pyramids be surrounded by the endless sea of blackness. as you gaze at this scene with your magical sight, see each pyramid as a black-robed master sitting in meditation. each is identical to the other. hold the talisman of vrelp and address the 156x4 masters

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

ge (saw, tale, the' m^ere' of p. 897 personified and deifi^ed. our 13th cent, poets personify' aventiure' making a fyan aoentiure, like the norn, foot it overland to the minstrel's hut, knock and demand admission^ to this day, when people take turns in telling stories, they say' the marlein goes round from house to house' suchenwirth no. xxv describes an apparition of dame aventiure on a blooming ea in the forest; she has travelled through the land to kings and princes as frau ehre's messenger, and now presents her report; putting a gold ring on her finger, she disappears. i have one thing more to mention, that m.nethl. poets make a person of' aventure' in the sense of our mhg. frau sjslde' die aventure wacht' maerl. 2, 14 'dat rat (rota) van avenfiiren' rein. 6183, just like' diu saslde w

ee suppl. the words last quoted bring us to his mendacity. the scripture calls him a' father of lies' tievellichen gelogen' lied like 1 vita s. godehardi (d. 1038: in civitate eatisbona quodam tempore sanctus godehardus morabatur, pro negotio forsau sui monasterii; ubi quaedam obsessa a daevwnio ad eum ducebatur, ut sanaretnr ab eo. quam vir dei insinciens ait' responde mibi, immuude spiritus, ad ea quae a te quaero. quid bic agis in creaturadei' atdaemona.it 'pleuo jure est anima ipsius mea, quod incantatrix est, et per earn uiultas animas lucratus sum' et ait vir sanctus' quare propter incantationevi tua est' et daemon ait' nonne legisti quia dominus. puhoiics, dw'inos et wca?if
remaining characteristics of witches' jaunts. their times and places can in no other way be accounted for. we know that all over germany a grand annual excursion of witches is placed on the first night in may (walpurgis, i.e. on the date of a sacrificial feast and the old maygathering of the people. on the first of may, of all days, the periodical assizes continued for many centuries to be held, ea. 822-4; on that day came the merry may-ridings, p. 775, and the kindling of the sacred fire, p. 603: it was one of the highest days in all heathenism^ or if two or three witch- 1 on this fixing-up festus has passages in striking accord' october equus appellatur, qui in campo martio mense oct. immolatur. de cujus cajnte uon levis contentio solebat esse inter suburanenses et sacravieuses, ut hi i

of the highest days in all heathenism^ or if two or three witch- 1 on this fixing-up festus has passages in striking accord' october equus appellatur, qui in campo martio mense oct. immolatur. de cujus cajnte uon levis contentio solebat esse inter suburanenses et sacravieuses, ut hi in regiae pariete, illi ad turrim mamiliam id fijerent; ejusdemque coda tanta celeritate perfertur in regiam, ut ex ea sanguis destillet in focum participandae rei divini gratia' and' fcmihus redimibant cajmt equi immolati idibus oct. in campo martio, quia id sacrificium fiebat ob frugumeventuiu, et equus potius quam bos immolabatur, quod hie bello, bos frugibus pariendis est aptus' musicians piping or fiddling on a horse's head, trierer acten p. 203. siegburger pp. 228. 239. death's head for cithern, eemigius

t cross-roads the devil can be called up, so can the alraun, 3 pliny 7, 2 of sorcerers' eosdem praeterea 7ion posse mergi ne vests quidem degravatos' we are told several times, that the devil, after promising to bring the witches in the water an iron bar to make them sink, brings them only a fine needle* miseet. 1075 ancient usage of the witclies' bath (ducking) was founded, once a divine ordeal, ea. 925. if at the beginning of the action they contrive to catch the judge's eye, he turns soft-hearted, and has not the power to doom them. now it is a characteristic fact, that witches, with all their cunning and the devil's power to boot, remain sunk in misery and deep poverty: there is no instance to be found of one growing rich by sorcery, and making up for the loss of heavenly bliss by at l

ld authority for riding on reeds and rushes, and even these turn into real horses. guiliclm. alveruus, p. 1061 'si vero quaeritur de eguo quern advedigationes suasfacere se credunt maleflci, cvednnt^ the hinbrilten (ecstasis) of sorceresses, ettu. hebammc p. 22g. martin von amberg' die henpretigcn' the entrauced. 1084 magic. inquam^ facei'e de canna per cliaracteres nefandos et scripturas quas in ea inscribunt et impingunt; dico in hoc^ quia non est possibile malignis spiritibus de canna veriim equum facere vel formare, neque caunam ipsam ad hanc ludificationem eligunt, quia ipsa aptior sit ut transfiguretur in eqiiuyn, vel ex ilia generetur equus, quam multae aliae materiae. forsitan autem propter plauitiem superficiei et facilitatem habendi earn alicui videatur ad hoc praeelecta. sic for

ae spatio supra ubi ecclesia construi debuit lentis volatibus stetit; et ne hoc ab incredulis casu coutigisse putaretur, ipso natali domini die quadriennio continue supervolando monasterium circumire, mirautibus plurimis, eadem aqidla cernebatur/ a flying jten indicates the site of the future castle, deut. sag. no. 570. boundaries are hallowed by the running or walking of a mind horse, of a crab, ea. 86. where the fratres philaeni had won the new frontier by running, they let themselves be huried alive (hie se vivos obrui pertulerunt. pomp. mela 1, 7; the true reason of this ratification by burial will be made clearer presently. remus had seen six, and romulus twelve vultures fly auspicious at the founding of their city, nieb. 1, 248 (see suppl. we know how the old northmen conducted their

e advolav'it, moriturum illo anno qui succidat augurium est' 25, 5 [21 'cavent eflfossuri (mandragoram) contrarium ventum, et tribiis circidis ante gladio circumscribunt, postea fodiunt ad occasiim spectantes' 2b, 13 [94. in some cases, when the root had been dug out and made use of, it was put in again, that it might live on' hanc (senecionem) si ferro circu7nscriptam effodiat aliquis, tangatque ea dentem et alternis ter despuat, ac reponat in eundem locum ita herbs: mode of culling. 1197 nt vivat herha, aiunt denteni eum postea non doliturum' 25, 13 [106. a great point was to guard against cold iron touching the root (hence gold or redhot iron was used in cutting, and against the herb pulled up, or the branch cut oflf, touching the ground 0' radicem (pistolochiae) ante solis ortum erutam

ubent, dicique cujus causa vellatur, nee respicere' 21, 30 [104' pseudanchusa. folium ejus sinistra decerpi jubent magi, et cujus causa sumatur dici' 22, 20 [24' praecipitur ut qui colligit (thlaspi) dicat sumere se contra inguina et contra omnes collectiones et contra vulnera, unaque manu tollat' 27, 13 [113' autumnalis urticae radicem alligatam in tertianis, ita ut aegri nuncupcntur cum eruitur ea radix, dicaturque cui et quoruyn filio eximatur, liberare raorbo tradiderunt^ 22, 14 [16 'buglosso inarescente, si quis medullam e caule eximat, dicatque ad quern uberandum febre id faciat' 26, 11 [71, so columella 6, 5 of the radicula, quam pastores consiligineni vocant; ea in marsis montibus plurima nascitur, omnique pecori maxime est salutaris' as they would uot let witches touch the ground

annot in the least be identified^ the name forget-me-not, which it may be said to assume to itself, is supposed to express no more than its sentiment, and seems not to have been applied to myosotis till a later time. a herb with an equally imperative name is reported by pliny 27, 12 [log' circa ariminum nota est herba quam resedaia vocant, discutit collectiones inflammationesque omnes. qui curant ea, addunt haec verba" reseda, morbos reseda! scisne, scisne quis hie pullos egerit? radices nee caput nee pedes habeant" haec ter dicunt, toticsque despuunt' collectio is a' in polish quarries grows a beautiful hlue star/lower with a long stalk (conf, trojziele p. 1216, which the peasantry make war upon, because they think old women and gijisies use it in bewitching the cows, that they may suck u

ls (geijer's hilfd. 1, 330. f. magn. lex. 512 says, in vestergotland it is called ve-spelt, holy spelt, triticum sacrum. a plant associated with the death of one of their greatest and best-beloved gods must have been supremely sacred to all of teutonic blood; and yet this opinion of its holiness was shai-ed by celtic nations. pliny 16, 44 [95] assures us of the celtic belief 'non est omittenda in ea re et galliarum admiratio. nihil liabent druidae (ita suos appellant magos) visco, et arbore in qua gignatur (si modo sit rohur, sacratius. jam per se rohorum eligunt lucos, nee ulla sacra sine ea froude conficiunt, et inde appellati quoque interpretatione graeca possint druidae videri. enimvero quidquid adnascatur illis, e coelo mi-^stun putant, signumque esse electae ab ipso deo arboris. est

hang mistletoe over the doors at christmas, and call it (says davies) pre7i awyr, merry tree, pren uchelvar, tree of the high summit, pren piiraur, tree of pure gold; the second name recalls the' vollum hserri' of the edda. but the usual names given for mistletoe are wei. olhiach, bret, ollyiach, ir. uileiceacji, gael, uileice, i.e. all-healing* steers never yoked as yet, steeds never harnessed, ea. 5-17: a sacred use demands that everything be new^ virg. aen. 6, 205: quale solet silvis brumah frigore viscum fronde vu'ere nova, quod non sua seminat arbos, et croceo fetu teretes circumdare truncos; taus erat species auri frondentis opaca ilice, sic leni crepitabat bractea vento. mistletoe. valeeian. 1207 [pliny's omnia sanans, from 'ol, uile/ universal (p. 1213. a breton lay (barzas breiz

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

ared, had the ship fastened to his horn by a rope, and towed it through the sea for many years, till they reached the summit of the himavdn, there he bade them moor the ship, and the spot to which it was tied still bears the name of naubandhanam (ship-binding. then spake the fish: i am brahma, lord of created things, a higher than i there is not, in the shape of a fish have i delivered you; 1 ckt9ea from cict9ea is buttmann s acute suggestion; but he goes farther, taking this sisythes or sisuthros to be sesothris, sothis, seth; and noah to be dionysos, and a symbol of water. 2 buttm. p. 45 seq, who connects it with okeanos and ogenos. 3 it is remarkable, that in a beautiful simile, therefore without names or places, homer depicts a kind of deluge, ii. 16, 384: cbs 5 vwb xcuxcttti tracra ke

ebat: confestim amicorum monitu (nam et ibi amicos prius mihi fama pepererat quarn meritum) ab hospitio traducor ad nuvium insigne spectaculum visurus. nee fallebar; omnis enim ripa praeclaro et ingenti mulierum agmine tegebatur. obstupui, dii boni, quae forma, quae facies, quis habitus! amare potuisset quisquis eo non praeoccupatum animum attulisset. in loco paullum altiore constiteram, unde in -ea quae gerebantur intenderem. incredibilis sine offensione concursus erat, vicissimque alacres, pars jierbis odoriferis incinctae, recluctisque post cubitum man-ids, candidas in gurgite manus ac brachia lavabant, nescio quid blandum peregrino murmure colloquentes [a few lines omitted] unum igitur ex eo [amicorum] numero admirans et ignarus rerum percunctatus vergiliano illo versiculo: quid vult c

248a. and in the bosom of the rhine lie treasure and gold. the goths buried their beloved king alaric in the bed of a river near consentia (cosenza, which they first dug out of its course, and then led back over the corpse (jornandes, cap. 30; the franks, when crossing a river, offered sacrifice to it (p. 45. but where the sacred water of a river sweeps round a piece of meadow land, and forms an ea (aue, such a spot is specially marked out for the residence of gods; witness wunsches ouwe (p. 140, pholes ouwa (p. 225. 2 equally venerable were islands washed by the pure sea wave, fosetesland (p. 230, and the island of nerthus (p. 251. in the sea itself dwelt oegir (p. 237) and run (p. 311, and the waves are their daughters: the edda speaks of nine waves, and gives their names (sn. 124, conf

ll here add the testimony of tacitus, ann. 1, 79: sacra et lucos et aras patriis amnibus dicare. 2 gallus ohem s chronik von eeichenau (end of 15th cent) quoted in schonhuth s eeichenau, freib. 1836, p. v: the isle is to this day esteemed honourable and holy; unchristened babes are not buried in it, but carried out and laid beside a small house with a saint s image in it, called the chindli-bild. ea, island. sea. fiee. 601 according to the edda, there lies in the deep sea an enormous worm/ mrsgarss-ormr, biting his own tail and begirding the whole earth. the immensity of ocean (goth, marisdivs) is ex pressed in the ohg. names endilmeri and wendilmeri (graff 2, 829; conf. enteo and wenteo (p. 564, entil and wentil (p. 375. an as. term garsecg i have tried to explain in zeitschr. fur d. a. 1

nimis excelso et grandi, olim sibi indito: et hie ob qualitatem suam et quantitatem, cum execranda gentilitas ibi veneraretur, ab incolis omnibus nimis som hade deraf stor harm (great sorrow, der de nu kastade den snarta mull (black mould) allt ofver skon valborg s arm* pindar s pyth. 4, 21-44. 0. miiller s orchom. 352, and proleg. 142 sen; his dorier 1, 85. 2, 535. 2 only of soft wood, not hard, ea. 506. mountains. stones. 645 honorabatur. the commentators say it is the zobtenberg in silesia (see suppl. here and there single stones and rocks, or several in a group, sometimes arranged in circles, were held in veneration (append. vota ad lapides, especially lapides in ruinosis et silvestribus locis venerari; as. stanweordung, bringanto sta/ne, thorpe pp. 380. 396. this worship of stones is

nesse loco: fons sacer in medio, speluncaque pumice pendens, et latere ex omni dulce queruntur aves. lucan, phars. 3, 399: lucus erat longo nunquam violatus ab aevo. so tlie semnonian wood, the nemns of nerthus, the slav lucus zutibure, the prussian grove homowe. among the esthonians it is held infamous to pluck even a single leaf in the sacred grove: far as its shade extends (ut umbra pertingit, ea. 57. 105, they will not take so much as a strawberry; some people secretly bury their dead there (petri ehstland 2, 120. they call such woods mo, and the i. of dago is in esth. hiomah, because there is a consecrated wood near the farmhouse of hiohoj (thorn. hiarn. 2 like helid (heros, gimeinid (communio, frumid, pi. frumidas (as. fryrnflas, primitiae, barid (clamor, inferred from tacitus s bari

usus, optimum esse fatebantur cultum legis majormn suorum, quos nominatim bellicosissimos asserebant. when romuald was gone to naples, repente beatissimus barbatus securim accipiens et ad votum pergens, suis manibus nefandam arborem, in qua per tot temporis spatia langobardi exitiale sacrilegium perficiebant, defossa humo a radicibus incidit, ac desuper terrae congeriem fecit, ut nee indicium ex ea quis postea valuerit reperire* this part about felling the tree has an air of swagger and improbability; but the description of the heathen ceremony may be true to the life. i have pointed out, p. 174, that the ossetes and circassians hung up the hides of animals on poles in honour of divine beings, that the goths of jornandes truncis suspendebant exuvias to mars (p. 77 note, that as a general

e turns into a hawk. reusch, n. pr. prov. bl. 5, 338-9. the poles call the bird zezula, the bohemians ezhule (both fern. the 0. pol. chronicle of prokosz,1 p. 113 of the lat. ed, has a remarkable account of the worship of a slavic god zyvie( divinitati zywie fanum exstrueturn erat in monte ab ejusdem nomine zywiec dicto, ubi primis diebus mensis maji innumerus populus pie conveniens precabatur ab ea, quae vitae 3 auctor habebatur, longam et prosperam valetudinem. praecipue tamen ei litabatur ab iis qui primum cantum cuculi audivissent, ominantes superstitiose tot annos se victuros quoties vocem repetiisset. opinabantur enim supremum hunc universi moderatorem transfigurari in cuculum ut ipsis annuntiaret vitae tempora: unde crimini ducebatur, capitalique poena a magistratibus afficiebatur

. beda in his de temp. rat. cap. 13 has preserved a notable piece of informa tion, though its full meaning is beyond our ken: incipiebant annum (antiqui anglorum populi) ab octavo cal. jan. die, ubi nunc iiatale domini celebramus; et ipsam noctem, nunc nobis sacrosanctain, tune gentili vocabulo modranecht (modra niht/ i.e. ma t-rum noctem appellabant ob causam, ut suspicamur, ceremoniarum quas in ea pervigiles agebant/ who were these mothers? 1 images now familiar to us, about quenching the lamps of day, i have not met with in the old poets; but the night burns her tapers too. shaksp. describes the end of night by night s candles are burnt, kom& j. 3, 5. 2 afzelius 1, 4. 13 has 110 right to speak of a modernatt, which is not founded on norse docs, but simply borrowed from beda [can modre n

terpager in eipae cimbricae, pil 7?la tne, aalbur8 maigreve in wilda s gildewesen p. 285, from a statute of the 15th century; conf. molb. dial. lex. p. 533. 2 molt^ dial. lex. pp. 150-1-2, where doubt is thrown on the derivation of gade from on. gata (gate, road. he has also a midsommers-lam, p. 359. the italics here are mine. each man has a gadelam, but only the leader a gadinde. tkans. 4 conf. ea. 821-6 on the time of assizes. may-kidino. 777 jaunt, in a church- visitation ordinance of 1563 (baltische studien 6, 137; and more precise information has lately been collected on the survival of may-riding at hildesheim, where the beautiful custom only died out in the 18th century. 1 towards whitsun tide the maigreve was elected, and the forest commoners in the use had to hew timber from seve

y phrase for lady love, expressing the height of bliss (ms. 2, 52b. 37b. iw. 8120. frib. trist. 804; conr. troj. 19802 makes the osterlichen tac mit lebender wunne spiln out of the fair one s eye. later still, there were dramatic shows named osterspile, wackern. ib. 1014, 30. one of the strongest proofs is the summer and dance song of lord goeli, ms. 2, 57a (haupt s neidh. xxv: at the season when ea and eyot are grown green, fridebolt and his companions enter with long swords, and offer to play the osterspil, which seems to have been a sword-dance for twelve performers, one of whom apparently was leader, and represented summer beating winter out of the land: fridebolt setze uf den huot f, put on thy hat, wolgefriunt, und gang ez vor, well backed, and go before, bint daz ostersahs zer linke

aegidius aureae vallis religiosus reports the netherland custom of electing a whitsun queen in the time of bp. albero of liittich (d. 1155: sacerdotes ceteraeque ecclesiasticae personae cum universo populo, in solemnitatibus paschae et pentecostes, aliquam ex sacerdotum concubinis, purpuratam ac diademate renitentem in eminentiori solio constitutam et cortinis velatam, reginam creabant, et coram ea assistentes in choreis tympanis et aliis musicalibus instruments tota die psallebant, et quasi idolatrae effecti ipsam tanguam idolum colebant, chapeaville 2, 98. to this day poor women in holland at whitsuntide carry about a girl sitting in a little 1 while this fallow pasture is being railed off, the new lads (those who are tend ing for the first time) have to procure bones to cover the branc

mac/ fundgr. 1, 199 (see suppl. 1 a great length of time is also expressed by several different words: goth, divs (m, ohg. ewa (f, gr. alcov, lat. aevum shading off into the sense of seculum, 0. fr. ae (p. 678; the os. eo (m) means only statutum, lex, as the goth, mel was scriptura as well as tempus. then goth, alps (f, by turns ala>v (eph. 2, 2. 1 tim. 1, 17. 2 tim. 4, 10, and 105 or 7ei/ea; on. old; ohg. with suffix altar (aevum, aetas, though the simple word also survives in the compound weralt (assimil. worolt, mhg. werlt, our welt, as. werold, engl. world, fris. wrald, on. verald, verold, swed. werld, dan. v&rd: constant use accounts for the numerous distortions of the word.2 its gothic form, wanting in ulph, would have been vair-alj>8 or f vaire al]?s/ virorum (hominum

fty railings (hel-grindr, sn. 33. 67. the hall is named eliuffnir (al. elvrsnir, the threshold fallanda forad (al. the palisade is fallanda forad, the threshold folmosnir, the curtain blikjandi bol, sn. 33. it is probably a door of this underworld (not of valholl, which has 540 huge 1 a place infernisi (erhard p. 140, a.d. 1113; gael, ifrinn, ir. ifearn, wei. yfern, uffern. 2 a fylki contains 50 (ea. 207, so that baldr rode down with an escort of 250, though one ms. doubles the number: rei s baldr her mes 500 manna. nifl-hel. 803 gates) that is meant in ssem. 226 a and fornald. sog. 1, 204, where brynhildr wishes to follow sigurd in death, lest the door fall upon his heel: a formula often used on entering a closed cavern.1 but heps kingdom bears the name of nifllieimr or niflhel, mist- wor

ssedness wait upon the warrior s valour. neither were all heroes even admitted there, menelaos was as son-in-law of zeus, od. 4, 569; others even more renowned were housed with aides, in hades. achilles paces the flowery mead, the acr&lt/>o8eao \i/jl(t)v of the underworld, whither hermes conducts the souls of the slain suitors, od. 11, 539. 24, 13. lucian de luctu 5. philops. 24. this( ea of the blest is no less known to our native song and story. children falling into wells pass through green meadows to the house of friendly holla. flore 24, 22: swer im selber den tot tuot, den geriuwet diu vart, und ist im ouch verspart diu wise, dar du komen wilt, an der blancheflur spilt (plays) mit andern genuogen (enow, die sich niht ersluogen; who slays himself will rue such journey, to h

tov depa kal sioffijpclas troxxds yeveadai, kal irveufjiata katappayfjvat kal ireaelv ettel d \w<p r r)cre \eyecv tovs vrjaiutas, otl tuv kpflcrffbvuv twos i /cxeti/ ts 7roxxo?s %xovffivi ^axas tpeftovai, ttoaxa/cts oe xol/hlkois raocfflf depa <papfj.attov(rw. c/ce? fj.evtoi u.iav ewai vrjcrov, ev 77 tov kpovov kateipx^ai <f>povpovfj.evov virb tov bptdpew ka6ev8ovta. 5ea/u.6v yap airy rbv virvov fj.efj.rjxavrjffdai, tto\\ovs se trepl avtov ewai dai/movas diradoi s kal 6epatrovtas. this ceossing the watee. 833 whom it falls on any night, go to bed at dusk; at midnight they hear a knocking at their door, and muffled voices calling. im mediately they rise, go to the shore, and there see empty boats, not their own but strange ones, they go on board and seize the oa

dess, does not destroy, she receives the dead man in her house, and will on no account give him up. to kill a man is called sending him to her. hel 1 it is a beautiful image, that the dying return to god s bosom, children to that of their father, whence they had issued at birth. but the same thing was known to our heathenism, which called newborn and adopted children bosom-children, wishchildren, ea. 455. 464, and interpreted dying as departing to wuotan, to wish (p. 145. to heathens then, as well as christians, to die was to fare to god, to enter into god s rest and peace, metod seon, beow. 2360, feran on frean wsere, the lord s peace 52. so, to be buried is to fall into the mother s bosom (p. 642; mother and father take their children into their keeping again. vol. ii. 839 d d 840 death

HEPTAMERON

er vos angeli fortes dei& sancti, in nomine adonay, eye, eye, eye, qui est ille, qui fuit, est& erit, eye, abraye& in nomine saday, cados, cados, cados, alie sendentis super cherubin& per nomen magnum ipsius dei fortis& potentis, exaltatique super heptameron 11 omnes coelos, eye, saraye, plasmatoris seculorum, qui creavit mundum, coelum, terram, mare& omnia qu in eis sunt in primo die& sigillavit ea sancto nomine suo phaa& per nomina sanctorum angelorum, qui dominantur in quarto exercitu& serviunt coram potentissimo salamia, angelo magno& honorato& per nomen stell, qu est sol& per signum& per immensum nomen dei vivi& per nomina omnia pr dicta, conjuro te michael angele magne, qui es pr positus diei dominic& per nomen adona, dei israel, qui creavit mundum& quicquid in eo est, quod pro melab

south. sacriel. janiel. galdel. osael. vianuel. zaliel. the perfume of tuesday. pepper. the conjuration of tuesday. conjuro& confirmo super vos, angeli fortes& sancti, per nomen ya, ya, ya, he, he, he, va, hy, hy, ha, ha, ha, va, va, va, an, an, an, aie, aie, aie, el, ay, elibra, eloim, eloim& per nomina ipsius alti dei, qui secit aquam aridam apparere& vocavit terram& produxit arbores& herbas de ea& sigillavit super eam cum precioso, honorato, metuendo& sancto nomine suo& per nomen angelorum dominantium in quinto exercitu, qui serviunt acimoy angelo magno, forti, potenti& honorato& per nomen stell, qu est mars& per nomina pr dicta conjuro super te samael, angele magne, qui pr positus es diei martis& per nomina adonay, dei vivi& veri, quod pro me labores& adimpleas &c. as in the conjuratio

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

ritance in the great pyramid (1864, reached its. fifth edition in 1890. 1 there were two keightleys, bertram and dr archibald both in their early thirties at the time this letter was written. bertram was younger than archibald but nevertheless the latter's uncle. they private again many thanks for your hospitable invitation. later on, i 28 the alchemist of the golden dawn joined h.p.b. during her ea ly days .in engl nd. they were bot? deeply involved in theosophical society affairs and afte h.p.b. s death in 1891 the movement's politics. see nethercott, op. crt, and for the politics, in particular, the theosophical movement, 1875-1925: a history and a suroey (new york, 192. according to ethercott the latter book was written by a committee of the umted lodge. of theosophists, which by 1925

is more efficacious. fhanks all the same to you, but i shall not want any just yet. i am glad you have escaped poisoning by the waters of the seine, and the terrible dangers of the streets of paris. these appear to be the worst part of it. we would not go on any account. thanks, we are as well as usual, and i very busy. perhaps, if you come, you will be able to tell us more of the 8 31 vota vita ea in the g.d. it is extraordinary that ayton, who confidently informed gardner that the g.d. taught 'what the t.s. has never done and never will, was nevertheless prepared to resign from the golden dawn at madame blavatsky's behest. he evidently supposed that she was an adept of the highest class. 2 dr westcott, who was a london coroner had a financial interest in the s nitary wood,'y0ol c?mpany

stress the letters 45 attend.ant u on it, then turn to the mahatmas and their pure doct mes, instead of the spurious xtianity which the b.b [iesuits] have foisted upon us, and part of which still adheres (without their being aware of it) even to the most ultraprotest nt bodies. the. t.s, as i take it, is only laying a foundat on for future acnon when the fulness of time has come. th re is a great ea.l of wisdom in biding your time, with patience and equarumny. even su posing the t.s. to break up a1togeth r, we can, as you say, st111 carry on its intentions by conventions amongst ourselves, and this i should be most ready to do. i am glad you like [rabbi] hainau. if you can make his book known, i migh help im. it has, so far, brought him in a small sum, which relieves his present necessitie

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ch (however extravagant) is very poetical and beautiful. they ask in specifying the question in serious truth a not-altogether improbable conjecture whether the irresistible inclination and the otherwise mysterious, unaccountable drawing-together and sympathy of two persons who meet for the first time and find themselves mutually charmed (they cannot tell how or why; or who even* ejus autem imago ea est qu exhibetur, ore videlicet excellentissimo, ut sunt arnobii verba, et specie inter virginem et puerum eximia. catullus hoc idem voluit. carm. 64. quod enim genus figurae est, ego quod non habuerim? ego mulier, ego adolescens, ego ephebus, ego puer, ego gymnasii fui flos, ego eram decus olei. marcianus capella lib. i. atys pulcher item curvi et puer almus aratri. caput autem tectum mithra p

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

an estonian, the concept of stars as a heavenly writing. akkadian .i ir .ame or .i ir bur me. sounds quite homely. esarhaddon, a megalomanic assyrian king, said all the stars to be letters in which his name is written (rainer 1995: 9. subsequently, sumer akkad planet main portfolio of the god in akkadian tradition an anu god of heaven enlil marduk (b l) jupiter main god, god of air and earth enki ea god of waters and wisdom nanna sin moon moongod, god of fertility and prosperity utu .ama. sun sungod, god of justice inanna i.tar venus goddess of love and war (ninurta) nabu mercury god of wisdom and writing (savior, redeemer) ninurta ninurta saturn god of war and hunting? nergal mars god of plague, famine, war, and the underworld 15 we bring an excerpt of a list of witnesses from a pact betw

saturn god of war and hunting? nergal mars god of plague, famine, war, and the underworld 15 we bring an excerpt of a list of witnesses from a pact between the same assyrian king and median king ramataia (672 bc, signs denoting the planets are translated as modern planet names: in the presence of the planets, jupiter, venus, saturn, mercury, mars, sirius, and in the presence of assur, anu, enlil, ea, sin, shamash, adad, marduk, nabu, nusku, urash, nergal, ninlil, ishtar of niniveh, ishtar of arbela i tar, by all the gods in [the cities of] assur, niniveh, kalah, arbela, kakzu, harran, by all the gods of assyria, by all the gods in babylon, borsippa, nippur, by the gods of sumer, all of them, by the gods of the lands, all of them; by the gods of heaven and earth (lindsay 1971: 42) planets a

KETAB E SIYAH

ernus viventem et integrum quasi descendentem in lacum let us swallow them up alive as the grave; and whole, as those that go down into the pit: v pedes malum the evil feet pedes enim illorum ad malum currunt et festinant ut effundant sanguinem for their feet run to evil, and make haste to shed blood. vi inprudentes odi scientiam fools hate knowledge usquequo parvuli diligitis infantiam et stulti ea quae sibi sunt noxia cupiunt et inprudentes odibunt scientiam how long, ye simple ones, will ye love simplicity? and the scorners delight in their scorning, and fools hate knowledge? vii non timor domini no fear of god eo quod exosam habuerint disciplinam et timorem domini non susceperint for that they hated knowledge, and did not choose the fear of the lord. viii non timor malus no fear of evi

LIBER ALEPH

verbi clamandi. 118 dx de mysterio eucharistico universali. 119 do de recto in recto. 120 dp de virgine beata. 121 d% de ioco suo m.ch. 122 dr de periculo jocorum amoris. 123 ds de libidine secreta. 124 contents vii dt de ordine civitatum. 125 du de scienti modo. 126 df de monstris. 127 dc de inferno palatio sapienti. 128 dy de vitiis voluntatis secret. 129 dw de ratione pr sidio voluntatis. 130 ea de cursu sapientis. 131 eb de ratione qu sine voluntate est fons mani 132 eg de veritate quam femin non dicere licet. 133 ed de natura femin. 134 ee de duobus pr miis vi. 135 e# de ecstasia samahdi, quo modo ab illis differt. 136 ez de altre amoris et deliciarum mystici. 137 eh de pr mio summo, vera sapientia et beatitudine perfecta. 138 eq de inferno servorum. 139 ei rhapsodia de domina nostra

y in leash by a stronger mind that worketh as the cunning tool of a will. therefore thy safety and defence is to hold thy mind to his right function, a faithful minister to thine own true will, by election of nature. heed well this, o my son, for thy mind passive is rightly a mirror to reflect all things clearly without prejudice, and to remain unstained by them. o the book of wisdom or folly 131 ea de cursu sapientis (of the course of wisdom) herefore consider this again in a figure, that thy mind is as the marshal of an army, to observe the dispositions of the enemy, and to order his own forces rightly, according to that information; but he hath no will, only obedience to the word of his king to outwit and to overcome the opposite. nor doth that king make war by his own whim, if he be wi

LIBER LXVII THE SWORD OF SONG

sanctitates sanctitatum sanctitatis ab illa dependent. notes 49 .158. in istam influentiam extenditur expansio aporrh. supern, qu est caput omnium capitum: quod non cognoscitur nec perficitur, quodque non norunt nec superi, nec inferi: propterea omnia ab ista influentia dependent .159. in hanc barbam tria capita de quibus diximus, expandantur& omnia consociantur in hac influentia& inveniuntur in ea .160. et propterea omnis ornatus ornatuum ab ista influentia dependent .161. ist liter, qu dependent ab hoc seniore, omnes pendent in ista barba& consociantur in ista influentia .162. et pendent in ea ad stabiliendas literas alteras .163. nisi enim ill liter ascenderunt in seniorem, reliqu ist liter non stabilirentur .164. et propterea dicit moses cum opus esset: tetragrammaton, tetragrammaton

luentia .162. et pendent in ea ad stabiliendas literas alteras .163. nisi enim ill liter ascenderunt in seniorem, reliqu ist liter non stabilirentur .164. et propterea dicit moses cum opus esset: tetragrammaton, tetragrammaton bis& ita ut accentus distinguat utrumque .165. certe enim ab influentia omnia dependent .166. ab ista influentia ad reverentiam adiguntur superna& inferna& flectuntur coram ea .167. beatus ille, qui ad hanc usque per tingit. idra suta, seu synodus minor. sectio vi. 75. forehead.23..496. frons cranii est frons ad visitandum (al. ad eradicandum) peccatoras .497. et cum ista frons detegitur tunc excitantur domini judiciorum, contra illos qui non erubescunt in operibus suis .498. h c frons ruborem habet roseum. sed illo tempore, cum frons senioris erga hanc frontem deteg

MICHAEL WYNN THE SOUL TRAVELERS

iar with atlantis will know that it was consumed by a flood. in the norse tradition of sweden and norway, a flood with poured forth from the bleeding god ymir consumed the whole of humanity, save a man named bergelmir and his wife who survived the flood using a hollowed-out tree trunk as a vessel. in the sumerian/babylonian accounts (2500bc, allegedly, a man named utnapishtim is warned by the god ea that another god enlil intends to flood the earth. utnapishtim then built a massive boat, and loaded his wife and 2 of every creature aboard. as the flood began to subside, utnapishtim released a dove, as noah did, to see if there was dry land nearby. and like noah from the bible, the boat finally rested on a mountain. in chinese mythology, gong the serpent-looking water god, wanted to expand h

MORALS AND DOGMA

been known to the ancients as they are to us. to them, all the lights of the firmament were created only to give light to the earth, as its lamps or candles hung above it. the earth was supposed to be the only inhabited portion of the universe. the world and the universe were synonymous terms. of the immense size and distance of the heavenly bodies, men had no conception. the sages had, in chald ea, egypt, india, china, and in persia, and therefore the sages always had, an esoteric creed, taught only in the mysteries and unknown to the vulgar. no sage, in either country, or in greece or rome, believed the popular creed. to them the gods and the idols of the gods were symbols, and symbols of great and mysterious truths. the vulgar imagined the attention of the gods to be continually centre

PHILIP NEIL MYTHS LEGENDS EXPLAINED

ng nothing of mankind. the gods who created gilgamesh gave him a perfect body. shamash, the sun god, gave him beauty, and adad, the storm god, gave him courage. until the gods created enkidu to curb his arrogance and be his companion, no one could surpass his strength. after killing humbaba and the bull of heaven, the god anu said that either enkidu or gilgamesh must die as a punishment. the gods ea and enlil agreed so, despite the pleas of shamash the sun god (to whom the heroes had sacrificed the bull s heart, enkidu was marked for death. he fell ill, forewarned of death by a dream in which he was seized by a black bird and taken down to the house of dust the palace of erishkegal, the queen of darkness. gilgamesh triumphant gilgamesh defeated humbaba, who begged for mercy with tears in h

ever love forever. there was tammuz. for him you decreed wailing, year after year. you loved the many-colored roller but you struck and broke his wing. you have loved the shepherd of the flock. you struck and turned him into a wolf. gilgamesh refuses ishtar the flood utnapishtim, the only man to survive the great flood sent by the gods, had lived in the city of shurrupak, where he served the god ea. the city and the gods grew old, and the goddess ishtar caused such strife among men that the gods could not sleep for the noise. so enlil, god of earth, wind, and air, said, let us loose the waters on the world, and drown them all. the gods agreed, but ea warned utnapishtim of the impending disaster in a dream and told him to build a boat, and take on board two of every creature. for seven nig

he entire world was covered in water. at last, the boat ran aground on the top of mount nisir. to check the water level, utnapishtim set free a dove, then a swallow, then a raven. when the raven did not return, utnapishtim knew it had found a resting place and the waters were subsiding. in thanks, he lit a fire to make a sacrifice to the gods. enlil was furious when he smelled the smoke, but wise ea interceded, and enlil made utnapishtim and his wife immortal; they are the ancestors of all humanity. ishtar, goddess of love the goddess ishtar (or inanna) was the mistress of heaven, a powerful goddess of both love and war. her first consort was her brother tammuz (see p. 33. when tammuz died, ishtar descended to the underworld to wrest the power of life and death from her sister, the dread e

RABBI MOSHE WISNEFSKY APPLES FROM THE ORCHARD THE ARIZAL ON THE PARASHAH

ody. after listing the sons of jacob and describing how they all died off, the torah continues: gand a new king arose over egypt c h7 this refers to the evil inclination, who is the gold and foolish king. h8 the verse from ecclesiastes reads: ga poor and wise child is better than an old and foolish king. h the midrash expounds: gthe epoor and wise child f is the good inclination. why is it called ea child? f because it only pairs up with a person from the age of thirteen on. and why is it called epoor? f because not everyone listens to it. and why is it called ewise? f because it teaches people the upright path [in life. the eold and foolish king f is the evil inclination. why is it called ea king? f because everyone listens to it. and why is it called eold? f because it pairs up with a pe

passage is couched in the plural: g con which you went out from egypt h; gtoday you are going out c. h9 the words gyou h in these verses is in this word fs plural form, referring to the mixed multitude. 7 ibid.13:17. 8 2:191b. 9 exodus 13:4. the arizal on parashat bo (3) 23 indeed [the first of these verses] continues: g cfrom the house of slaves, h meaning, gyou have left egypt, which is called ea house of slaves f because the jews were enslaved there, although you were not enslaved there. h the torah therefore does not use the idiom gfrom being slaves, h but rather, gfrom the house of slaves. h [rabbi shmuel vital (rabbi chaim vital fs son) notes here: this is explained also by the fact that our sages say that the egyptians were called gslaves h since they were descendants of ham, who w

6= 13 the alef-filling hei hei-alef 5+ 1= 6 45 yud yud-vav-dalet 10+ 6+ 4= 20 hei hei-hei 5+ 5= 10 vav vav-vav 6+ 6= 12 the hei-filling hei hei-hei 5+ 5= 10 52 these four fillings themselves are associated with the four original letters of the name havayah. thus, the third spelling, whose numerical value is 45, is associated with the vav of the name havayah, or the emotions [the sages said] gread ea hundred f instead of ewhat. f h this refers to the two nun fs, whose combined numerical value is 50. the number 45 is represented in hebrew by the letters mem-hei, which spell mah, the word for gwhat. h based on the phonetic affinity between the word mah and the word formed by inserting an alef between the mem and the hei, mei fah, which means ga hundred, h our sages made the following homileti

s skin diseases (types of tzara fat, usually and incorrectly translated as gleprosy h) that can render a person spiritually impure. these specific diseases do not render an individual impure because of their physical contagiousness, but rather because their presence reflects some spiritual fault or contamination, as we shall see. the first verses of these laws is: gand g-d spoke to moses, saying, ea man on whose skin there is a raiseddisease or an excess-disease or a bright-disease, and it turns into the plague of tzara fat on his flesh, he shall be brought to aaron the priest or to one of his sons, the priests. f h1 regarding the appearances of the plagues [we are taught that] they are two that subdivide into four.2 the principle appearances are the bright-spot and the raised-spot; the ge

anslated and adapted from sefer halikutim 29leviticus 13:45. 30 cf. song of songs 2:15. 31 genesis 25:27. 465 parashat tazria [fourth installment] in this parashah, we are given the laws of the various skin diseases (types of tzara fat, usually and incorrectly translated as gleprosy h) that can render a person spiritually impure. the first verses of these laws is: gand g-d spoke to moses, saying, ea man on whose skin there is a raiseddisease or an excess-disease or a bright-disease, and it turns into the plague of tzara fat on his flesh, he shall be brought to aaron the priest or to one of his sons, the priests. f h1 know that the word gman h refers to z feir anpin, since [this partzuf] manifests the 45-name [the allusion to this being that 45] is the numerical value of the word for gman h

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

.t c-n/&t(o f the east) stolistes: aur-a-mo-00th- 0 dadouchos: thaum-aesch-niaeth +j q sentinel: ano-oobi em-pementte& wr g i- m- 6 -f (of the west) invisible stations children of horus: n.e.-ameshett or amesheth&-yt or&*aye 8 n.w.-kabexnuv or dabexnjemouv &a e 2n a y or k h t f lldlf vy s.w.-ahephi or ahaphix@+i 0& w 2 i& enferer of the threshold <115> kerubim: keru b ahathoor@ u p sign tharpesh ea p f 6- 9 phritithi (pp!;ei" tho-oom mo-oo e30fu- u o v labo-ae 2 a 0 u- jl ahapshi &sit9 szlae-ee y i rrl, ta-aur taaa p 8 tharpesh can also be spelt tharpeshest cardinal points: north anmehitt f l y e 2 i south phaestt+ p y rt east e-eebtt fie west emantt cupit harpocrates: ho-or-po-kratt-i st zwup--0- t t p b i& evil persona a p o p ss-zi &fl04p&c 0 stooping dragon szathan-toophon (j&ga. df q

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

der in a world filled with chaos and disorder. both religions were polytheistic, meaning they recognized many gods. these gods had certain similarities in both traditions. many gods and goddesses personified elements of nature. in the mesopotamian pantheon, or collection of gods, the most important were the trio of the sky god, an (or anu; the god of storm and the earth, enlil; and the water god, ea (or enki. these were followed in importance by a second triad comprised of the moon god, nanna (or sin; the sun god, utu (or shamash; and the goddess of fertility and war, inanna 37 (also called ishtar. in the later stages of mesopotamian civilization the local god marduk became head of the pantheon. in egyptian religion the primary god was amen (amon or amun, king of the gods. next in importan

ingship. inanna in particular had a strong and lasting influence on mesopotamian culture. she was featured in many fertility rites, but was also called upon in time of war. over the course of time, with movements of new people into the area, the names of the gods changed. for instance, the sumerian goddess innana received the akkadian name of ishtar, just as nanna later became sin and enki became ea. beliefs in ancient egypt egyptians believed that the world was brought into being by atum or ra, whose descendants were osiris, set, and isis. these, however, were just a fraction of the gods worshipped by egyptians. some estimates put the total number as high as one or two thousand different deities. what began as animal worship led to an immense pantheon. amen or amen-ra became the most powe

es. isis was popular at philae. individuals, too, chose personal gods from among the many hundreds to worship. even pharaohs would differ about which god they preferred. gods of the mesopotamian pantheon anu: the sky god. he is sometimes called the king of the gods. at the beginning of time, earth was separated from heaven, and heaven became anu s home. he can be sent to earth to avenge the gods. ea: the fun-loving god of fresh waters, wisdom, and magic. ea is also named enki. in a babylonian myth similar to that of the judeo-christian story of noah s ark, ea reveals to utnapishtim that enlil intends to destroy mankind in a flood. enlil: the god of air, wind, and storms. enlil is one of the most important mesopotamian gods. he guards the tablets of destiny, on which the fate of everything

tablets detailed the operations of the large temple complexes in each city. the stepped temple complexes, called ziggurats, averaged about 150 feet (46 meters) in height. each ziggurat was built in honor of one of the many gods in the mesopotamian pantheon, or collection of gods and goddesses. the most important of these were the sky god, an; the storm god and earth god, enlil; and the water god, ea, who was sometimes also called the god of wisdom. these were followed in importance by a second threesome composed of the moon god, nanna; the sun god, utu; and the goddess of fertility and war, inanna. the temple complex in the city of ur honored nanna. uruk, one of the leading cultural centers of the early sumerian period, had temples to inanna and an. priests managed the running of the templ

hunt and was often pictured in battle dress with bow and arrow. inanna is at the center of several powerful myths, including one that tells of her descent into the underworld to claim control of it. her sister, ereshkigal, who already ruled the underworld, was upset by this and sentenced inanna to death. when inanna died, however, the world dried up and crops would no longer grow. the water god, ea, arranged to save inanna, with the agreement that someone else would have to take her place in the underworld. inanna chose her lover, dumuzi. dumuzi then ruled from the underworld for half of each year and rejoined inanna for the other half. 124 world religions: biographies enheduanna on the disk. other duties included conducting a ceremony to purify water and caring for the giparu, the buildi

ded to destroy humans though written about in a legendary story in the epic of gilgamesh, gilgamesh was a real-life king. his likeness is shown in this stone statue from the palace of sargon in khorsabad, modern-day iraq. the art archive/ musee du louve paris/ dagli orti (a. world religions: primary sources 63 the epic of gilgamesh with a great flood. the gods agreed not to reveal their plan, but ea, one of the gods who created humans, whispered the secret to the walls of utanapishtim s house. ea told the walls to build a great boat and to gather all living things into it, and utanapishtim overheard. utanapishtim built the boat, loaded it with silver, gold, and living things, and launched it. soon a storm, with the thunder god adad inside, broke out, lasting for seven days and seven nights

the boat to discover that earth was flooded and that all humans had been turned to stone. the boat drifted until it came to rest on mount nimush, where it rested for seven days. utanapishtim then offered a sacrifice to the gods, who smelled the odor of the sacrifice and gathered around him. the gods, particularly enlil, the storm god, were enraged that a human had escaped the flood. enlil accused ea of treachery, but ea pleaded with him to show mercy on utanapishtim and his family. enlil relented and granted immortality to utanapishtim. things to remember while reading the excerpt from the epic of gilgamesh: gilgamesh is believed to be a historical king of uruk, not a fictional creation. he ruled uruk sometime around 2700 bce. the modern country iraq is considered by some historians to get

that is hidden, a secret of the gods i will tell you! shuruppak, a city that you surely know, situated on the banks of the euphrates, that city was very old, and there were gods inside it. the hearts of the great gods moved them to inflict the flood. their father anu uttered the oath (of secrecy, valiant enlil was their adviser, ninurta was their chamberlain, ennugi was their minister of canals. ea, the clever prince, was under oath with them so he repeated their talk to the reed house: reed house, reed house! wall, wall! o man of shuruppak, son of ubartutu: tear down the house and build a boat! abandon wealth and seek living beings! spurn possessions and keep alive living beings! make all living beings go up into the boat. the boat which you are to build, its dimensions must measure equa

, reached a decision. inflict: to cause something harmful. anu: father of all the gods in sumerian mythology. uttered: spoke. enlil: the storm god of sumer, the god who punishes humans who displease the gods. ninurta: the god of rain, war, thunderstorms, and floods. chamberlain: an official who manages a royal household. ennugi: the sumerian god in charge of canals, bringing water to dry regions. ea: one of the gods who created humans and gave them souls. spurn: reject or refuse. world religions: primary sources 65 the epic of gilgamesh its length must correspond to its width. roof it over like the apsu. i understood and spoke to my lord, ea: my lord, thus is the command which you have uttered i will heed and will do it. but what shall i answer the city, the populace, and the elders! ea sp

to my lord, ea: my lord, thus is the command which you have uttered i will heed and will do it. but what shall i answer the city, the populace, and the elders! ea spoke, commanding me, his servant: you, well then, this is what you must say to them: it appears that enlil is rejecting me so i cannot reside in your city, nor set foot on enlil s earth. i will go down to the apsu to live with my lord, ea, and upon you he will rain down abundance, a profusion of fowl, myriad) fishes. he will bring to you a harvest of wealth, in the morning he will let loaves of bread shower down, and in the evening a rain of wheat! just as dawn began to glow the land assembled around me the carpenter carried his hatchet, the reed worker carried his (flattening) stone. the men. the child carried the pitch, the we

) of raw bitumen i poured into the bitumen kiln, three times 3,600 (units of) pitch. into it, there were three times 3,600 porters of casks who carried (vegetable) oil, apart from the 3,600 (units of) oil which they consumed) and two times 3,600 (units of) oil which the boatman stored away. i butchered oxen for the meat, and day upon day i slaughtered sheep. apsu: the underwater palace of the god ea. heed: pay attention to, listen. populace: the people. reside: live. abundance: a large quantity, plenty. profusion: an ample amount, a large quantity. myriad: many. pitch: a black, oily substance used to seal and waterproof various objects. cubits: the number of measurements from the length of the bent elbow to the end of the middle finger of the hand, approximately 18 inches per cubit. puntin

to the incense offering, but enlil may not come to the incense offering, because without considering he brought about the flood and consigned my people to annihilation. just then enlil arrived. he saw the boat and became furious, he was filled with rage at the igigi gods: where did a living being escape? no man was to survive the annihilation! ninurta spoke to valiant enlil, saying: who else but ea could devise such a thing? it is ea who knows every machination! ea spoke to valiant enlil, saying: it is yours, o valiant one, who is the sage of the gods. how, how could you bring about a flood without consideration charge the violation to the violator, charge the offense to the offender, but be compassionate lest (mankind) be cut off, be patient lest they be killed. instead of your bringing

weren t the only effective ones. wicca is alive and well and the deities respond to our calls and invocations. when envisioning the goddess and god, many of the wicca see them as well-known deities from ancient religions. diana, pan, isis, hermes, hina, tammuz, hecate, ishtar, cerridwen, thoth, tara, aradia, artemis, pele, apollo, kanaloa, bridget, helios, bran, lugh, hera, cybele, inanna, maui, ea, athena, lono, marduk the list is virtually endless. many of these deities, with their corresponding histories, rites and mythic information, furnish the concept of deity for wiccans. some feel comfortable associating such names and forms with the goddess and god, feeling that they can t possibly revere nameless divine beings. others find a lack of names and costumes a comforting lack of limita

SIR WALLIS BUDGE EGYPTIAN MAGIC

elf from the gods, and his place in the boat of millions of years was empty. and when the time had arrived for the heart of ra to come forth, isis spake unto her son horus, saying 'the god hath bound himself by oath to deliver up his two eyes (i.e, the sun and moon' thus was the name of the great god taken from him, and isis, the lady of words of magical power, said 'depart, poison, go forth from ea. o eye of horus, go forth from the god, and shine outside his mouth. it is i who work, it is i who make to fall down upon the earth the vanquished poison, for the name of the great god hath been taken away from him. let ra live, and let the poison die! let the poison die, and let ra live' these are the words of isis, the mighty lady, the mistress of the gods, who knew ra by his own name" now fr

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

festival at new year in ancient babylon. there the initiate-king died and entered the dark interior of the worldmountain, but later returned and ascended the ziggurat, or pyramid with its seven levels, and received cosmic symbols of power. he was identified in the rites with the creator-god marduk, who had also died before defeating the powers of chaos and ascending to his father, the wisdom-god ea, in heaven. on the festival, see henri frankfort, kingship and the gods: a study of ancient near eastern religion as the integration of society and nature (university of chicago, chicago, 1978, ch. 22. the wonderful epic recited on the occasion by the priests is translated in n.k. sandars, poems of heaven and hell from ancient mesopotamia (penguin, new york, 1989. the mystery significance of th

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

to get the best of both. impulsiveness is second nature to them, and movement and change are essential to their peace of mind. sagittarians are often able to retain their physical youth into advanced maturity, and they are relatively free of health problems as well. capricorn, the goat, december 22 to january 20, is an earth sign. capricorn was named first in honor of the ancient babylonian god, ea, a part-goat, part fish entity, who emerged from the sea to bring learning and culture to the valley of mesopotamia. the romans transformed ea to pan, a half-goat, half-human god who ruled the woodlands and the fields. capricorns are individuals of deeply rooted habits who tend to become industrious and economical individuals with great powers of endurance. although generally kind, capricorn pe

THE MIDDLE PILLAR

pect. that part of it which is personal and individual, and that great stream of power, archetype and image of which the former is only a part-the collective unconscious. it is a universal and uniform substratum common to the whole of mankind. we may consider it to be the historical background from which every psyche and every consciousness has proceeded or evolved. it is the prirnordi asi uponw &ea ace and people and civilization evolves its own individual pattern. it is this that the mediaeval alchemists called anima mundi.1 while having innumerable points of contact with the above psychologies, the magical conception differs in several respects. for one thing, it prefers to use a diagram to express its viewpoint, believing that reflection upon this glyph, which for centuries has been an

THE NECRONOMICON SIMON VERSION

nd even crowley's system better than we do. as an example, crowley of (or aiwass) ends the book of the law with the words "aum.ha" in the sumero-aryan dictionary by waddell we read that the word aum was known to the sumerians, in almost the same sense that it was, and is, known to the hindus. it is a sacred word, and pertains to the lord of magicians, enki. further, the greek spelling of enki was ea, by which he is most commonly known in the european texts which treat of sumeriology. in the greek alphabet, ea would appear as ha. q.e.d: aum.ha betrays the essential sumerian character of that book. after the initial testimony, we come to the chapter entitles "of the zonei and their attributes, zonei is, of course a greek word and refers to the planetary, or heavenly bodies; for they are "zon

elationships to be found between the mythos of lovecraft, the magick of crowley, and the faith of sumer) lovecraft crowley sumer cthulhu the great beast as represented in "cthdh 666" ctha-lu, kutulu the ancient ones satan; teitan tiamat azathoth aiwass) azag-thoth the dunwich horror choronzon pazuzu shub niggurath pan sub ishniggarab) out of space the abyss absu; nar mattaru ia! io! iao! ia (jah; ea; lord of waters) the five-pointed grey star carven the pentagram the ar, or ub (plough sign; the original pentagram and the sign of the aryan race) vermis mysteriis the serpent erim (the enemy; and the sea as chaos; gothic; orm, or worm, great serpent) this is, of course, by no means a complete list but rather an inspirational sampling. meditation upon the various things mentioned in the mythos

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

e sacristy of the temple in london, another at bristelham, a third at brueria (bruern in lincolnshire, and the fourth at some place beyond the humber.4 1 proc s, ii, 218. 2 item, dixit quod post pr dicta dictus receptor, extrahens de fino suo quamdam parvam imaginem de leone (apparently a misreading) vel de auro, qu vibebatur habere effigiem muliebrem, dixit ei quod crederet in eam, et haberet in ea fiduciam, et bene sibi esset. proc s, ii, 212. 3 du puy, hist. des templ, pp. 22, 24. 4 wilkins, concil, vol. ii, p. 363. 198 on the worship of the another piece of information relating to this idol, which has been the subject of considerable discussion among modern writers, was elicited from the examination of some knights from the south. gauserand de montpesant, a knight of provence, said tha

TYSON DONALD NEW MILLENNIUM MAGIC

same stuff acting in reverse polarity. if the equilateral triangle is rotated rapidly, its three points trace the line of a circle, which has no top or bottom, illustrating that from table of triangle babylonian egyptian hindu creek roman teutonic christian motions colors elements heavens earth speech space anu osiris brahma chaos jupiter woden father linear red fire sun lightning subject up-down ea lsis siva gaea juno frija holy ghost rotary blue water moon rain verb left-right enlil horus vishnu eros minerva donar son vibratory yellow air star wind object front-back a change of perspective any point of the triangle can be made to replace any other. all spring from the unity of the first point, kether, the white head. the child is formed from the equal participation of the male and female

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