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Michael Wynn's Occult Reference Library

ERESHKIGAL,ERISHKIGAL

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ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

positive and negative energies that compromise the cosmos of our perception, as manifest in the famous chinese yin-yang symbol. but what of inanna, the single planetary deity having a female manifestation among the sumerians? she is invoked in the necronomicon and identified as the vanquisher of death, for she descended into the underworld and defeated her sister, the goddess of the abyss, queen ereshkigal (possibly another name for tiamat. interestingly enough, the myth has many parallels with the christian concept of christ's death and resurrection, among which the crucifixion (inanna was impaled on a stake as a corpse, the three days in the sumerian hades, and the eventual resurrection are outstanding examples of how sumerian mythology previewed the christian religion by perhaps as man

ns her dread jaws, azag-thoth gloats blindly at his throne, kutulu raises his head and stares up through the veils of sunkun varloorni, up through the abyss, and fixes his stare upon me; wherefore i must with haste write this indeed, it appears as though i have failed in some regard as to the order of the rites, or to the formulae, or to the sacrifices, for now it appears as if the entire host of ereshkigal lies waiting, dreaming, drooling for my departure. i pray the gods that i am saved, and not perish as did the priest, abdul ben-martu, in jerusalem (the gods remember and have mercy upon him. my fate is no longer writ in the stars, for i have broken the chaldean covenant by seeking power over the zonei. i have set foot on the moon, and the moon no longer has power over me. the lines of

n god nanna. when they are in agreement, that is, when their two plants are auspiciously arranged in the heavens, it is as two offering-cups split freely in the heavens, to rain the sweet wine of the gods upon the earth. and then there is great happiness and rejoicing. she sometimes appears in armour, and is thereby a most excellent guardian against the machinations of her sister, the dread queen ereshkigal of kur. with the name and number of inanna, no priest need fear to walk into the very depths of the underworld; for being armed, in her armour, he is similar to the goddess. it was thus that i descended into the foul pits that lie gaping beneath the crust of the earth, and commanded demons. she is similarly the goddess of love, and bestows a favourable bride upon any man who desires it

own since the time the elder gods walked the earth, conquerors of the ancient ones. this is the book of ninnghizhidda, horned serpent, the lady of the magick wand. this is the book of ninaxakuddu, the queen, mistress of the incantations. this is the book of asalluxi, the king, the lord of magick. this is the book of azag, the enchanter. this is the book of egura, the dark waters of absu, realm of ereshkigal, queen of death. this is the book of the ministers of knowledge, firik and pirik, the demon of the snake-entwined magick wand and the demon of the thunderbolt, protectors of the arcane faith, the most secret knowledge, to be hidden from those not of us, from the uninitiated. this is the book of asaru, the eye on the throne. this is the book of ushumgallum, mighty dragon, born of hubur

from those not of us, from the uninitiated. this is the book of asaru, the eye on the throne. this is the book of ushumgallum, mighty dragon, born of hubur, of the battle against the elder gods. this is the book of endukugga and nindukugga, male and female monsters of the abyss, of the claws like daggers and the wings of darkness. this is further the book of nammtar, chief among the magicians of ereshkigal. this is the book of the seven demons of the ignited spheres, of the seven demons of the flame. this is the book of the priest, who governeth the works of fire! know, first, that the power of the conquerors is the power of the magick, and that the stricken gods will ever tempt thee away from the legions of the mighty, and that you will feel the subtle fluids of thy body moving to the br

ship and a sign of the covenant that exists between him and thee. know, thirdly, that by the power of the elder gods and the submission of the ancient ones, thou mayest procure every type of honour, dignity, wealth and happiness, but that these are to be shunned as the purveyors of death, for the most radiant jewels are to be found buried deep in the earth, and the tomb of man is the splendour of ereshkigal, the joy of kutulu, the food of azag-thoth. therefore, thine obligation is as of the gatekeep of the inside, agent of marduk, servant of enki, for the gods are forgetful, and very far away, and it was to the priests of the flame that covenant was given to seal the gates between this world and the other, and to keep watch thereby, through this night of time, and the circle of magick is t

f the elder ones. and their books are the books of chaos and the flames, and are the books of the shadows and the shells. and they worship the heaving earth and the ripping sky and the rampant flame and the flooding waters; and they are the raisers of the legions of maskim, the liers-in-wait. and they do not know what it is they do, but they do it at the demands of the serpent, at whose name even ereshkigal gives fright, and the dread kutulu strains at his bonds: mummu tiamat queen of the ancient ones! know, sixthly, that thou shalt not seek the operations of this magick save by the rules and governments set down herein, for to do other is to take the most awful risk, for thyself and for all mankind. therefore, heed these words carefully, and change not the words of the incantations, wheth

they bread burned in the bronze brazier of calling: and the salt scattered about the room, sixty times. and a circle shall be drawn on the ground, in the midst whereof you shall stand while reciting the conjurations set forth, taking especial care not to venture forth from the boundaries of the circle, the holy mandal of calling, lest thou be consumed by the invisible monsters from the egurra of ereshkigal, as was the priest abdul ben-martu in a public square in jerusalem. and the circle shall be drawn in lime, or barley, or white flour. or dug in the ground with the dagger of inanna of calling. or embroidered in the most precious silk, or expensive cloth. and the colours thereof shall be only black and white, and no other. and the frontlet of calling, and the standards of calling, shall

hful, spirit of the southern ways, and remember! spirit of the south, remember! the invocation of the western gate thee i invoke, spirit of the land of mer martu! thee i invoke, angel of the sunset! from the unknown god, protect me! from the unknown demon, protect me! from the unknown enemy, protect me! from the unknown sorcery, protect me! from the waters of kutulu, protect me! from the wrath of ereshkigal, protect me! from the swords of kingu, protect me! from the baneful look, the baneful word, the baneful name, the baneful number, the baneful shape, protect me! be watchful, spirit of the western ways, and remember! spirit of the west gate, remember! the invocation of the four gates mer sidi! mer kurra! mer urulu! mer martu! zi dingir anna kanpa! zi dingir kia kanpa! utuk xul, ta ardata

er martu! zi dingir anna kanpa! zi dingir kia kanpa! utuk xul, ta ardata! kutulu, ta attalakla! azag-thoth, ta kalla! ia anu! ia enlil! ia nngi! zabao! here follows several particular invocations, for summoning various powers and spirits. there may be words of necromantic art, by which it is desirous to speak with the phantom of someone dead, and perhaps dwelling in absu, and thereby a servant of ereshkigal, in which case the preliminary invocation that follows is to be used, which is the invocation used by the queen of life, inanna, at the time of her descent into that kingdom of woe. it is no less then the opening of the gate of ganzir, that leads to the seven steps into the frightful pit. therefore, do not be alarmed at the sights and sounds that will issue forth from that opening, for

o the covenant! iv of the sleep of ishtar yet ishtar queen of heaven bright light of nights mistress of the gods set her mind in that direction from above she set her mind, to below she set her mind from the heavens she set forth to the abyss out of the gates of the living to enter the gates of death out of the lands we know into the lands we know not to the land of no return to the land of queen ereshkigal ishtar, queen of heavens, she set her mind ishtar, daughter of sin, she set forth to the black earth, the land of cutha she set forth to the house of no return she set her foot upon the road whence none return she set her foot to the cave, forever unlit where bowls of clay are heaped upon the alter where bowls of dust are the food of residents clothed only in wings to absu ishtar set fo

by force open the door open wide the gate lest i cause the dead to rise! i will raise up the dead! i will cause the dead to rise and devour the living! open the door lest i cause the dead to outnumber the living! ninnghizhidda, spirit of the deep, watcher of the gate, open! ninnghizhidda the great serpent coiled back on itself and answered ishtar lady queen among the gods i go before my mistress ereshkigal before the queen of death i will announce thee. and ninnghizhidda horned serpent approached the lady ereshkigal and said: behold, ishtar, thy sister queen among the gods stands before the gate! daughter of sin, mistress of enki she waits. and ereshkigal was pale with fear. the dark waters stirred. go, watcher of the gate. go, ninnghizhidda, watcher of the gate, open the door to ishtar a

ncient ones replied thus it is, the covenant of old, set down before time, the rules of the lady of kutu. enter the seventh gate and behold the nether world. ishtar had descended to the land of kur to the depths of cutha she went down. having lost her seven talisman of the upper worlds having lost her seven powers of the land of the living without food of life or water of life she appeared before ereshkigal, mistress of death. ereshkigal screamed at her presence. ishtar raised up her arm. ereshkigal summoned nammtar the magician nammtar saying these words she spoke to him go! imprison her! bind her in darkness! chain her in the sea below the seas! release against her the seven annunnaki! release against her the sixty demons! against her eyes, the demons of the eyes! against her sides, the

ntire body, the demons the kur! and the demons tore at her, from every side. and the annunaki, dread judges seven lords of the underworld drew around her faceless gods of absu they stared fixed her with the eye of death withe the glance of death they killed her and hung her like a corpse from a stake the sixty demons tearing her limbs from her sides her eyes from her head her ears from her skull. ereshkigal rejoiced. blind azag-thoth rejoiced iak sakkak rejoiced ishniggarrab rejoiced kutulu rejoiced the maskim gave praise to the queen of death the gigim gave praise to ereshkigal, queen of death. and the elder ones were rent with fear. our father enki lord of magick receiving word by ninshubur ishtar's servant ninshubur he hears of ishtar's sleep in the house of death he hears how ganzir ha

od of life to the kalaturru he gave the water of life and to these images he spoke aloud arise, kalaturru, spirit of the seas arise, and set thy feet to that gate ganzir to the gate of the underworld the land of no return set thine eyes the seven gates shall open for thee no spell shall keep thee out for my number is upon you. take the bag of the food of life take the bag of the water of life and ereshkigal shall not raise her arm against you ereshkigal shall have no power over you. find the corpse of inanna find the corpse of ishtar our queen and sprinkle the food of life, sixty times and sprinkle the water of life, sixty times sixty times the food of life and the water of life sprinkle upon her body and truly ishtar will rise. with giant wings and scales like serpents the two elementals

seen monsters spawned at the dawn of ages spawned in the battle of marduk and tiamat spawned in hubur with the sign of hubur lead by kingu. with haste they fled through the palace of death stopping only at the corpse of ishtar the beautiful queen mistress of the gods lady of all the harlots of ur bright shining one of the heavens beloved of enki lay hung and bleeding from a thousand fatal wounds. ereshkigal sensing their presence cried out. kugaaru armed with fire looked upon the queen of corpses with the ray of fire kalaturru armed with flame looked upon the queen of the graves with the rays of flame. and ereshkigal mighty in cutha turned her face upon the corpse of inanna sixty times they sprinkled the water of life of enki upon the corpse of ishtar sixty times they sprinkled the food of

pse of ishtar sixty times they sprinkled the food of life of enki upon the corpse hung from a stake they directed the spirit of life inanna arose. the dark waters trembled and roiled. azag-thoth screamed upon his throne cuthalu lurched forth from his sleep ishnigarrab fled the palace of death iak sakkak trembled in fear and hate the annunnaki fled their thrones the eye upon the throne took flight ereshkigal roared and summoned nammtar the magician nammrar she called but not for pursuit but for protection. inanna ascended from the underworld. with the winged elementals she fled the gates of ganzir and neti she fled and verily the dead fled ahead of her. when through the first gate they fled ishtar took back her jewelled robes. when through the second gate they fled ishtar took back her jewe

lt of jewels. when through the sixth gate they fled ishtar took back her wand of lapis when through the seventh gate they fled ishtar took back her jewelled crown. and the demons rose and the spirits of the dead and went with her out of the gates looking neither right nor left walking in front and behind they went with ishtar from the gate of ganzir out of the netherworld they accompanied her and ereshkigal scorned queen of the abyss wherein all are drowned pronounced a curse solemn and powerful against the queen of the rising of the sun and nammtar gave it form. when the lover of ishtar beloved of the queen of heaven goes down before me goes through the gate of ganzir to the house of death when with him the wailing people come the weeping woman and the wailing man when dumuzi is slain and

od of gods i am the lord of darkness, and master of magicians i am the power and the knowledge i am before all things. i am before anu and the igigi i am before anu and the annunnaki i am before the seven shuruppaki i am before all things. i am before enki and shammash i am before all things. i am before inanna and ishtar i am before nanna and uddu i am before endukugga and nindukugga i am before ereshkigal i am before all things. before me was made nothing that was made. i am before all gods. i am before all days. i am before all men and legends of men. i am the ancient one. no man may seek my resting place. i receive the sun at night and the moon by day. i am the reciever of the sacrifice of the wanderers. the mountains of the west cover me. the mountains of magick cover me. i am the anc

DAVID ICKE CHILDREN OF THE MATRIX

ar stories of underground caverns and tunnel systems can be found in tibet and china. in the gilgamesh stories of the sumerian tablets, we are told of vast underground cities. gilgamesh was a "demi-god" and "semi-divine (reptilian hybrid) who sought the immortality of the "gods. the stories speak of ki-gal or "the great below, which was ruled serving the dragon: the present (2) 267 by the goddess ereshkigal and the god mergal. in the ki-gal were violent guardians called "scorpion men, reanimated human bodies, spirits and the "undead, and robotic beings known as galatur or gala, which were used to abduct humans from the surface. there were "eagle-headed" reptilians, which were often said to have wings. the accounts describe a race called the pazazu, a dog-faced "human" with reptilian scales

DEMONIC BIBLE

are actual names such as astaroth, kali, and lillith. in studying the names for the devil you will find that most can be traced to ancient goddesses who represented various aspects of tiamat, either as goddess of the earth, goddess of fertility and pleasure, or goddess of death. astaroth is a form of ishtar, the babylonian goddess of pleasure who descends into the underworld to conquer her sister ereshkigal, the goddess of death. in this ancient myth, both ishtar and ereshkigal are forms of tiamat. the dark goddess was also often depicted carrying a phallic object a severed penis. the egyptian god set was originally a female deity and was identified with isis. the goddess set carried as a talisman the severed penis of osiris. isis and set, like the babylonian ishtar and ereshkigal, represe

the lord of the underworld, the lord of the dead. and by calling upon the lord of the underworld i have become the lord of the dead. i am pluto; i am hades; i am anubis; i am samhein; i am kutha. i sit upon the throne of the underworld as lord of the underworld and lord of the dead. i take the queen of the underworld, the queen of the dead as my wife and as my lover. hela, persephone, proserpine, ereshkigal, queen of the underworld, queen of the dead come forth and manifest thyself. queen of the underworld, i invoke thee. queen of the underworld, i summon thee. queen of the underworld, i conjure thee. come forth, queen of the underworld, and manifest thyself within this body, this temple which i have prepared. come forth, queen of the underworld, and manifest thyself. for i have crossed th

tatement i have crossed the planetary spheres, the seven spheres above the earth. and have walked amongst the azonei and the igiggi, the unzoned ones and the wanderers from the wastes beyond the stars. i shall perform the ritual of descent and shall descend to the realm of chaos. i shall now cross the *first of the gates in the ritual of descent *or second, or third, as appropriate the first gate ereshkigal, i invoke thee. ereshkigal, i summon thee. ereshkigal, i conjure thee. come forth, ereshkigal, and manifest thyself within this body, this temple which i have prepared. come forth, ereshkigal, and manifest thyself. open wide thy gate that i may cross. open wide thy gate that i may descend to the realm of chaos. come forth, ereshkigal, and manifest thyself. come forth, ereshkigal, and ma

KETAB E SIYAH

ngth and fury, first and wildest of the archons; then second-born mot, king of darkness, dark of soul, bent and dwarfish thing; third-born yahweh, heed the name, bright king, noble, haughty, proud, then his eyes burned with wisdom and his arm and heart were strong; then brother, sister, mates, gog and magog, giants of most awesome aspect, 145 beast-like brute-kings, ogres both; last and least was ereshkigal, lusty queen, mot's consort for she was taken in that cold embrace and made cold herself. thus were born the archons of old who came together and by potent magic resolved from chaos and ordered universe, speaking themselves the word of creation to accomplish this end. in the new-made universe they contended, brothers and sisters, for command of their creation. to avail himself in this c

t are rather abducted from you that they abide with mot in sheol and are as slaves to the lemure-king. that dweller amongst the dead the archon, mot, has taken from you that which is most dear to us, the heirs of tomorrow, our child-race that we both treasure and nurture. bound are we by many oaths 308 to redeem from sheol those that we would love. i shall not see the nephilim reside with mot and ereshkigal who, herself, sought to lure you there. not in the lands of shadow shall those brave souls abide. the shedim and the nephilim must assail those dark gates and release those slaves that must not be slaves from the court of mot. now, satanael, that you have learnt of that which has passed what is your command that we might emancipate our children from that most dismal of exiles" but a sco

thing that, when all is done, all might be won back to me. so as to snare a beast one must bait the trap with meat so shall i snare mot that he is in my power. we shedim fear not the archons for i myself have slain both gog and magog and have opposed my own father, adonai yahweh, the greatest of the archons but for leviathan, bound by dagon's chains. well is it in my power to conquer mot but for ereshkigal's standing with him. i cannot oppose both these archons without then weakening myself to heaven. yet by some stratagem shall i win. mot is a greedy spirit and hungers for warmth as only those that abide in the chill of death might hunger for the warmth of life. yet by giving him some small part of that which he would desire of me may i then awaken in him an appetite to dull his wit and

ates of sheol to ishtar and, passing inwards, shut behind not to open to release those that abided within dismal sheol, but one way is there to pass through the gates of sheol 311 and none may depart that land, the last abode of the lost. amongst the shadows of sheol, amongst the lemures and the ghouls, those that were but mist and whispers, ishtar sought out the throne of mot and of his consort, ereshkigal, who had thought to take me for her own. nothing was there in those dark wastes across which she made her path that was warm or nourishing. but chill and famine abide in the shadowed lands of sheol. about her at every step were snatching spirits, cold with death, possessed but of a vapours substance and that grasped her not but passed like fading nightmares and were lost once more to se

est were those spirits that were imprisoned in that land for there was the dark throne of mot. now she stood before the two monarchs, as but shadows, distinguished not from the darkness of the land but known to her only by some vague presence, intangible, invisible, yet perceived as if the very soul grew eyes by which those two archons might be seen. no more than shadows and whispers were mot and ereshkigal, ghostly, as was all their realm, and unreal. now, before those ancient one, did ishtar know fear when, passing amongst phantoms, she had known no terror even amidst the kingdom of despair. yet fear has long been our enemy, the shedim, who have stood against all 312 and remained unconquered by the greatest of the archons, undaunted. ishtar conquered fear and bowed, with mockery, before

d be returned to him that first sired their race. satanael does demand of you their return and that you shall abstain to take further of what is his. most justly shall he deal with you if you would deal fair with him and accede to his demands most swiftly. this then is the word of satan of which i am proud herald. hear it and act as you would having heard that which is spoken" and mot laughed and ereshkigal with him. arrogant were they in age and knew not the strength of the young. like the broken breath of the dead 313 did that dry cackle echo all about. no breath is there to the dead nor voice that they might laugh aloud. the laughter of the archons was silent yet heard, echoing about the dark vaults of the mind. yet ishtar conquered fear. now spoke mot his reply, yet no voice had he tha

he would have them from me. to redeem satan's children from sheol some part of the price has been paid 314 and your coming to me, ishtar, stands against that which is yet owed and i shall, in time, thank satan for the precious gift of your warmth. it has been long since one so fair had walked in dismal sheol. a most fine consort are you to warm me when i am so chill. for some months i think shall ereshkigal have a lonely bed. not at all will this serve. rather must i take some action by which this disparity betwixt us, king and queen of dark sheol, might be made once more equal. this shall i do, for it seem s most fair. to chadel shall go ereshkigal and, speaking there with satan, shall secure from amongst the shedim some plaything of her own. thus should appease her jealousy. only when my

ven to the king of sheol, mot, shall the terms of release for the nephilim shades that i hold be parleyed over by mot and satan. go then, my queen, and hasten to chadel and secure for yourself some lover that is warm and fine for you. seek amongst the shedim some strong-limbed prince and bring him hither to join us as we endure the long darkness here in the shadow of the primal darkness. go then, ereshkigal, and return not alone" now went ereshkigal once more from the land of sheol as once before had she gone to win from amongst the shedim some companion for her dismal exile. 315 now was ishtar with none but mot in abysmal sheol of the shades. now came mot to ishtar with hungry whispers, speaking a hundred entreaties to her and then harsher words than pleadings, demanding with force that n

from this dark place i would take them to me and stir them once more to new life. to the dead is this my gift. ask not again of me this thing, to such a will shall i never yield" long months abided ishtar in sheol and long months did she withstand every approach of the archon that lived upon those shadowed plains. 316 the twelve hallowed days of yule were come and passed yet she abided there and ereshkigal returned not nor came any to redeem the shedim priestess. long were the months of sheol and no sun was there to illumine day so that all time was lost to ishtar. so as was time lost to her so was she bereft of hope, knowing not what while she had waited for some sign to come that she was remembered. so is it in the land of despair. seven-times did she falter in her defiance and was nigh

until you have looked upon satan's gift and know more of how you must treat with me" thus saying did ashmedai bestow the sack and mot received it. opening the cloth, he put in his hand and withdrew from the sack that which it held, indeed a most dread apparence. what gift did i bestow on mot, he that had chosen to be my enemy? from the fine pouch a most gory thing was issued, the bleeding head of ereshkigal, the hag-bride of mot. even cold mot became hot with ire at such a presentation to him and raged most great against ashmedai, howling and crying out, brandishing with wrath his black fist. yet before such a storm stood calm both ishtar and ashmedai. these words did mot speak in his rage to the shedim that faced him and fled nor yielded to his rage "accursed shedim, would you so treat wi

you think not 319 that satan would be so rash as to so challenge your throne lest already did he possess the full means of your undoing. you speak not of some weak spirit but of him that struck down gog and magog and of him that bested adonai yahweh upon the field of war. well has satan met the archons and well indeed has he vanquished them. full half of their number have fallen, gog, magog, now ereshkigal, by his most potent hand. most precisely did he forewarn of your reply to my embassy and speak mockingly of your arrogant rage. this one more gift have i for you, mot, to be given to you only at this time. so did satan instruct me. see that which hold in my hand, now pour upon the dark waste of sheol. this dust, pale like bone, that slips, calcined, between my fingers, is not just gathe

LEWIS JAMES SATANISM TODAY AN ENCYCLOPEDIA OF RELIGION FOLKLORE AND POPULAR CULTURE

edward kelly in an attempt to communicate with the spirits through the practice known as scrying. communication with the spirits was possible thanks to the use of the enochian language, a complex tongue of unknown origin. its melodic sound is similar to sanskrit,greek, or arabic. each enochian letter features a numerical value, and is associated with elemental, planetary, and tarot properties. 82 ereshkigal the nineteen calls, or keys, of enochian were used by dee and kelly in order to conjure the angels. the first two keys conjured the element spirit, the next sixteen conjured the four elements, whereas the nineteenth key invoked any of thirty aethyrs or aires. kelly allegedly spoke enochian when the angels appeared in his crystal. one of the procedures used during the communication consi

ations) in the latter part of the satanic bible. see also aleister crowley; john dee; anton lavey; magic and magical groups for further reading: lavey, anton szandor. the satanic bible. new york: avon, 1969. schueler, gerald j. enochian magick: a practical manual. st. paul, mn: llewellyn, 1987. suster, gerald, ed. john dee: essential readings. wellingborough, northamptonshire, uk: crucible, 1986. ereshkigal in common with most traditional religious systems, the mesopotamians populated the cosmos with an expansive pantheon (some sources say several thousand) of gods and goddesses. some of these were distinguished as the patron deities of particular city-states, so that the importance of various gods tended to vary in some letters from the secret enochian language, used in elizabethan times

n (some sources say several thousand) of gods and goddesses. some of these were distinguished as the patron deities of particular city-states, so that the importance of various gods tended to vary in some letters from the secret enochian language, used in elizabethan times. this section is taken from the center of a magic table used by occultist john dee to raise spirits (fortean picture library) ereshkigal 83 different time periods according to the relative strength of their respective city. thus marduk, patron of babylon, rose from the status of a rather obscure divinity to become king of the gods with the rise of babylon s political fortunes. like the gods of the greek and roman pantheons,mesopotamian divinities were pictured as human beings drawn large. the gods were, in other words, n

otamians, like many of the other traditional peoples of the world, imagined the universe as a three-tiered cosmos of heaven (above the earth, earth, and hell (beneath the earth. heaven was reserved for deities, most of whom resided there. living human beings occupied the middle world. the spirits of the dead resided beneath the earth. the chief deity of the mesopotamian underworld was the goddess ereshkigal. although she could be harsh, ereshkigal was not as irredeemably evil as the christian satan. the dead stood before her and she pronounced their death sentence. simultaneously, their names were entered in the ranks of the dead by the scribe geshtinana. rather than enjoying her job, the queen of the underworld was portrayed as saddened by the fate of many of her subjects: i weep for youn

ted a jenny. no young man impregnated a girl. the young man slept in his private room. the girl slept in the company of her friends. in order to reactivate the natural forces of life and reproduction, the gods in heaven are forced to come to inanna/ishtar s aid. the ancient mesopotamians also told several variants of another, more upbeat, story of descent to the underworld, the tale of nergal and ereshkigal. in this story nergal, as a consequence of an affront to ereshkigal s vizier, is required to appear in the queen of the underworld s court to offer an apology. ereshkigal finds herself attracted to this upper world god and attempts to seduce him by allowing nergal, the mesopotamian mars, to see her undress for a bath.he resists her charms at first, but gives in on her second try. after

to appear in the queen of the underworld s court to offer an apology. ereshkigal finds herself attracted to this upper world god and attempts to seduce him by allowing nergal, the mesopotamian mars, to see her undress for a bath.he resists her charms at first, but gives in on her second try. after a full week of lovemaking, nergal steals away before dawn.when she hears that he has abandoned her, ereshkigal falls to the ground and cries. she then sends her vizier to heaven, demanding that they return nergal to her: ever since i was a child, i have not known the companionship of other girls. i have not known the romping of children. as mistress of the dead, i am not pure enough to take my rightful place among the other great gods. i have dwelt alone in sadness, but the god whom you sent to

the dead outnumber the living (dalley 1989, 173. 84 evocation and invocation this threat to upset the balance between the living and the dead would result in an intolerable situation that, like ishtar s disappearance from the land of the living, would eventually destroy everything, including the gods. it is thus a threat to which the celestial divinities must respond. in one version of this myth, ereshkigal threatens to kill nergal.nergal responds by invading the underworld, assaulting its queen, and forcing her to marry him. in other versions, however, nergal returns for a happy reunion: laughing joyously, he entered her wide courtyard and approached her. he pulled her from the throne, and began to stoke her tresses. the two embraced, and went passionately to bed (dalley 1989, 176. subseq

kill nergal.nergal responds by invading the underworld, assaulting its queen, and forcing her to marry him. in other versions, however, nergal returns for a happy reunion: laughing joyously, he entered her wide courtyard and approached her. he pulled her from the throne, and began to stoke her tresses. the two embraced, and went passionately to bed (dalley 1989, 176. subsequently, nergal becomes ereshkigal s consort. yet another myth recounts what happens when nergal tarries so long in his wife s bed that he neglects to perform his function as god of war and killing. this story begins with an image of nergal (who in this story is referred to by his akkadian name of irra or erra, scorched earth) lying awake in bed beside his wife, experiencing a rather restless night. at length, the silenc

phet, elizabeth clare. forbidden mysteries of enoch: fallen angels and the origins of evil. 1983. livingston, mt: summit university press, 1992. nergal nergal was the mesopotamian mars, a god associated with war and death. he was apparently adopted as a guardian spirit by the chaldeans, one of the groups of people who ruled the 188 netherworld mesopotamian area in later centuries. his marriage to ereshkigal, queen of the underworld, led him to be identified as king of the underworld in later, syncretistic religions, such as in certain strands of gnosticism. in certain reference books, such as in davidson s definitive dictionary of angels, he is mistakenly identified with one of the great winged centaurs of ancient mesopotamia, which explains his association with angels in certain writers m

e books, such as in davidson s definitive dictionary of angels, he is mistakenly identified with one of the great winged centaurs of ancient mesopotamia, which explains his association with angels in certain writers minds. also, in at least a few occult books, nergal is identified as chief of the secret police in the infernal regions, thus causing him to be associated with fallen angels. see also ereshkigal for further reading: davidson, gustav. a dictionary of angels including the fallen angels. new york: free press, 1967. ronner, john. know your angels: the angel almanac with biographies of 100 prominent angels in legend and folklore, and much more. murfreesboro, tn:mamre, 1993. netherworld in this 1990 film, corey thornton, seeking to know more about his family s past, visits the swampy

MASTERING WITCHCRAFT

izard, or high priestess and queen of the sabbat, whichever the case may be. in the second ritual, instead of the progress of the aspirant through the four elements, the myth of the goddess is implied, where the witch goddess andred, aradia, habondia, or whatever other name you may care to know her by, descends into the world of the dead somewhat like persephone in hades or ishtar in the realm of ereshkigal, and receives the scourge and fivefold kiss of the horned god of death and subsequent conferment of power. sometimes this myth itself is enacted during the initiation rite, in the manner of a mystery, but this is a supernumerary addition, the myth itself being implicit in the entire initiation ceremony. as you can see, both rituals have many things in common, as well as their considerab

MICHAEL WYNN THE SOUL TRAVELERS

in mesopotamia, this goddess goes by the names ishtar, ashtoreth, and inanna. ishtar is also a fertility and love goddess who is further associated with the planet venus. the multiple aspects of the goddess inanna, or the concept of multiple aspects, seem to surface in the story of her descent into the underworld. here, inanna descends into the land of the dead, ruled by her dark sister (aspect) ereshkigal. at the end of this story the reader may have the impression that erishkigal, queen of the underworld, absorbed the qualities( or body) of her sister inanna. yet another copy of this goddess is queen semiramis. the average american is more familiar with semiramis than they realize; it is her likeness that graces the statue of liberty. even though the statue of liberty is a spiting liken

PHILIP NEIL MYTHS LEGENDS EXPLAINED

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 ereshkigal. leaving her servant papsukal with orders to rescue her if she did not return, ishtar descended into the dark land. she started full of bold defiance, shouting at the gatekeeper to open it up before she smashed it down. but at each of seven doors she was stripped of items of her clothing, and with it her power, until she came naked and defenseless before ereshkigal, who killed her and h

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

a, the abzu. by serving the gods and by living a moral (good and honest) life, humankind would be rewarded with long life and many offspring. as for the afterlife, it was believed that a kind of ghost or double survived physical death. when a person died and his or her body was buried, his or her ghost descended to the underworld to join those already departed. the underworld was ruled by the god ereshkigal. later babylonian religion also assumed that resurrection, or physical life after death, was possible. babylonians believed in the waters of life and called their chief deity, marduk, the one who brings the dead to life. mostly, however, it appears that mesopotamians believed that earthly life was all there was, and that death led to disintegration of the body. hundreds of gods were inv

celebration for the dead. at such occasions, food and drink was put at the place of burial for the ghosts of those dead people. several times each year it was believed that the ghosts of the dead could leave the underworld and return to the land of the living above ground. life in the underworld resembled life among the living, especially in its complex organization. a king, nergal, and a queen, ereshkigal, ruled there, and many smaller nobles were part of the power structure. daily life in ancient egypt in egyptian civilization, religion encompassed the full range of human activity. law, ethics, medicine, philosophy, science, and the state were all combined in religion. in ancient egypt it was virtually impossible to live a nonreligious, or secular, life, for religion was the very founda

fertility. when displeased, she could destroy crops and make women unable to bear children. among the assyrians and akkadians to the north, she was worshipped as the goddess of war and the 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 re

SETH IN THE MAGICKAL TEXTS

nze statue bearing the inscription, aberamentho.25 this name also appears as a name of jesus in a formula-like phrase repeated three times in the untitled treatise (book iv) at the end of codex askewianus "jesus who is aberamentho (chs. 136, 139, 141).26 noting that aberamentho is a name of seth-typhon in a spell in the demotic leiden papyrus, and that the same spell also calls him by the name of ereshkigal, the sumerian goddess of the underworld,27 f.c. burkitt proposed that jesus' title, aberamentho, identified him as rhadamanthus, because nradamanyu! in aeolic is spelled as bradamanyu "if the medial d between the two a's was dropped or misread, something very much like aberamentho is the result (church and gnosis [cambridge 1932] 83. but this explanation is not sustainable. it may be sa

THE MIDDLE PILLAR

conscious contains fundamental drives, primitive urges, inferior dreams, and complexes. this is the personal unconscious which is the storehouse of hidden memories, repressed psychic content, and the shadow personality. this part of the psyche is accessed by working with hypnosis, trance, and imagery. archetypes of the lower unconscious include all underworld deities, such as the sumerian goddess ereshkigal and the greek divinities hades and persephone. if we were to add anything to assagioli's model it would be the body, or manifest psyche, which must be considered in a holistic psychology. mind and body are interrelated extensions of one another. just as physical discomfort can affect the mind, the mind, through focused visualization, can affect the body. archetypes of the manifest psych

THE NECRONOMICON SIMON VERSION

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