MASKIM HUL

Babylonian Magick
Ecstasy and Storm After Creation by Marchozelos
by
MICHAEL W. FORD
The complete gateway to the Union of Anu and Ki, to Irkalla and the fiery
spheres of the Seven.

SUCCUBUS PRODUCTIONS
By Michael W. Ford Illustrated by Marchozelos
ISBN-13:
978-1456492052
ISBN-10:
1456492055
Copyright © 2010 by Michael W. Ford
All rights reserved. No part of this book, in part or in whole, may be
reproduced, transmitted, or utilized, in any form or by any means electronic
or mechanical, including photocopying, recording, or by any information
storage and retrieval system, without written permission in writing from the
publisher, except for brief quotations in critical articles, books and reviews.
All images without explicit copyright citations are in public domain. Art
collage by Michael W. Ford unless otherwise indicated.
First edition 2010 Succubus Productions

Information:
Succubus Productions
PO Box 926344
Houston, TX 77292
US
Website: http://www.luciferianwitchcraft.com Email:
[email protected]
TO THE ILU LIMNU This grimoire is dedicated to the seven
malevolent Phantoms of the flames, the Seven Maskim who are
Ilu Limnu, Gods who embody rebellion and chaos. May the
words within stir them continually from their abode in the
heavens and dark earth, by the sea and the realm of the dead.
Arise Seven Spirits of the Deep Earth, whose voices resound in
the heights. Thou who disturb order, begetting chaos find rule
again. Thou malevolent gods, phantoms of the vast heavens,
come thou forth to ignite our souls, our minds with the Black
Flame.
ACKNOWLEDGEMENTS
I would like to thank Hope Marie who has put up with my endless workings,
obsessive research and most of all, the dissertations and commentary on all
questions Babylonian when a simple question is asked of me. Marchozelos,
and The Order of Phosphorus for my extended solitude and understanding
why. Luciferians and those who seek to extend beyond the defined theology
of the day and especially all those who support the works. Thanks to Josh
Abbott for Hubris and Serpentis, who have fit in perfectly with the other
snakes, P. Watson for the support and advice. In addition, to Christos Beest
who so long ago in the 1990’s encouraged the continual struggle of the
darkness, when Algol was first illuminated before me. Stephen Sennitt, for
his paitence in Vampyri and all those I have contact with. I would like to
thank all of Enenuru forum who provided ideas for cuneiform, especially to
all the students of Mesopotamian archeology and religion.
CONTENTS CHAPTER ONE
MESOPOTAMIAN ORIGINS AND BACKGROUND OF RELIGIOUS
CULTURE<<<.pg 23
CHAPTER TWO
THE MESOPOTAMIAN MAGICKIAL WORLD AND CREATION<<<.pg.
55
CHAPTER THREE
THE ROARING OCEANS OF CHAOS: A Shadow Ritual & Hymn <<.pg 77
CHAPTER FOUR
THE GODS AND DEMONS OF MESOPOTAMIA<.. pg. 101
CHAPTER FIVE
THE DARK GODS AND EVIL SPIRITS<.pg. 219
CHAPTER SIX
THE RITES OF THE KASSAPU<..Pg. 287
Part Two of Chapter Six: Necromancy and the rites of Ereshkigalpg 419
CHAPTER SEVEN
Etemennaki and Ascension<<<Pg. 449
Bibliography
Maskim Hul: Babylonian Magick is published on 12.21.2010 and available
for order that day. This is in accordance with the Total Lunar Eclipse on the
Solstice, the first Total Lunar Eclipse since 1638. ‚The Ritual of the Eclipse
and Devouring of the Moon‛, a significant ritual in this grimoire is to be
performed again by the author at 1.41 AM Central Standard Time near
Houston, Texas when the Total Eclipse begins. The rite is more significant
than the other times performed as it is completely in line with the forces of
darkness and chaos. Additionally, in the Month of Tebetu in an old
Babylonian astrological tablet, Tiamat and Kingu join and do battle against
Marduk. The Solstice is also sacred in Luciferianism to Lilith, the modern
deific mask of the older goddess Lamashtu, Ardat Lili, Lili, Lilu, Ishtar,
Ereshkigal and more.
May this book be a gateway and so the gates shall open 12.21.2010.
Michael W. Ford
PREFACE BABYLONIAN MAGICK The Will of the
Individual
Maskim Hul is a foundation for my Luciferian work and process of initiation.
As my previous initiatory work through the years, I gained insight in adapting
ancient traditions with modern techniques, with the exception of the Yatuk
Dinoih workings, the development of Luciferian cultic material was broad in
the association from which it derived.
The Babylonian Magick presented in this grimoire was a great challenge
regarding the integrity of an ancient culture and the magical practices.
Keeping consistent with those practices, adapting them to a modern world
was not as difficult in practice. However, there was much research and
‚digging‛ to be done ensuring the depths were explored. This grimoire took a
new life from how it was planned; it tested every aspect of my psyche. I am
honored to present the sinister to you, the primordial chaos which coils
around us like the serpent. I am a changed individual and if you apply the
works herein, you will be as well. Success is always upon a path of pain,
struggle and wellearned rewards along the way.
This living or ‘dead’ grimoire, Maskim Hul is a gate to not only the Ilu
Limnu or ‘Evil Gods’, yet also the all of the Gods of the BabylonianAssyrian
Pantheon if you apply the structure within. It may be utilized in a way to
harmonize with your daily life and without adopting cultural practices which
will make little sense to your friends, family and ultimately you! I can attest
the Gods and Demons do adapt just as you, for consider that each individual
is a temple and gateway to life for them, so there is a ‚give and take‛
involved. All worthwhile relationships are ‚give and take‛ although many
have such with more on one side than the other.
Such is the practice of magick. As a Luciferian I can attest you will find a
different perspective on the concept of ‚light‛ than you will before you
practice the workings herein. If you consistently apply the workings and
maintain this you will become an adept.
This, of course is easier read than done and most arm-chair magickians will
not be able to apply consistency and discipline long enough to achieve it.
Please do not let my words be of any shock at any rate, this is simply the way
of the world. Look around you and see it is over-ripe consumer-quantity
daily! It is neither remarkable nor rare; rather such sheep-like behavior is as
common as grass in a middle-class neighborhood.
Success, how can I achieve it with this type of magick? What often places the
individual into ‘elite’ status is the ability to maintain consistency in the
chosen task. It is that simple. The rest is up to the genetics, intellect and
ability of that thing which is you.
I have written this in honor of the Seven Maskim Hul, known as the Sebitti or
‚Seven Evil Gods‛. I offer this to the Mother Tiamat and Kingu. I offer this to
the Great Gods who emerged within the circle of the crooked serpent. May
this provide a gate to your vessel in this world again, may the dead come
forth to the living!
A NOTE ON LUCIFERIANISM
My approach was clear: Luciferian. The reader may cringe at the idea;
‚Lucifer has no place in the Mesopotamian pantheons‛ is to be thought. This
is the moment I must press some clairity in the definition.
Satanism is the rational focus on the self in relation to life here and now. This
philosophy is based on carnal fulfillment with consideration for the
preservation of self. Magic is practiced as a type of ideological empowerment
and psychodrama.
Firstly, Luciferianism is a modern term for the ideological, philosophical and
Magickial attainment of applicable knowledge and inner power. The type of
knowledge sought is through study, initiation and the continual struggle for
self-improvement through spiritual rebellion against the social concept of
‚God‛ and ‚Religion‛. Luciferianism is different from medieval magic and
witchcraft as the Luciferian approaches the art as a psychological,
subconscious and conscious foundation. The theory of ritual magick is that
the Luciferian understands the ‚gods‛, ‚spirits‛ and ‚demons‛ are the
archetypical creation of humanity; that our subconscious feeds the type of
energy in which these beings exist through. Luciferians thus seek experience
and the darkness within to gain knowledge, wisdom and power.
Luciferianism is thus the ultimate spirituality as it focuses on the growth and
expansion of the individual in a rational sense here and now, with the broad
range of spiritual exploration as well.
The magick within this book is concerned with the refinement of
consciousness, self-empowerment and power attained through knowledge.
The self is viewed as the temple which the gods and demons dwell within.
The magick of this grimoire is spiritual rebellionin the model of the Seven
Maskim/Sebitti/Evil Gods and Lamashtu.
November 23rd, 2010 6:30 AM. Michael W. Ford
INTRODUCTION
MY OWN PRIVATE BABYLON Marchozelos
The power of magick is seen in truth through those who are within its thralls.
Those who seek to go beyond the limitations of the imbalances that are
apparently inherent in us are those who reach beyond into the fears of
primitive man and delve into the mysteries of change and gnosis. I suggested
to Magus Akhtya that I write of my own experiences with the power of
ancient magick and how it affected my own day-to-day life. As an initiate I
have always sought (whether or not with effectiveness that remains to be
seen) to push my consciousness to it’s limits and mold my perceptions of life
towards a non dogmatic concept open to all thought patterns in a disciplined
way. Nothing could have prepared me however, for the strenuous and
challenging spiritual work that I have done as the artist behind this new book.
For all that has been written on the nature of occult literature and esoteric
philosophies none in my estimation have been as important (in recent times)
as the workings to be found in the Order of Phosphorus. This is a rather bold
statement but one that I find to be true due to my own experiences. We are at
the forefront of what is to be seen as the ‘edge of the precipice’ so to speak,
in that we lack dogmatic foundation and consume the essence of the relevant
in our surroundings. Action and reaction, pleasure and suffering are
alchemically devoured and reconstructed into a new paradigm only to be
experienced by the individual in question. The only truth is balance and will.
It is not the acquisition of power and notoriety alone that we wish to extract
from history and philosophy, but the essence itself marked in the lives of
those who have existed since and before time immemorial.
Varying experiences and challenges that I have always sought to overcome
has marked my own life. Many years before joining the Order, I like many in
our modern society grew up enmeshed in JudeoChristian dogma, and it was
something that marked my life in a deep and profound way. Growing up
nominally Roman Catholic, in my early teens I sought out the works of the
early church fathers and writings of the scripture as well as history to guide
my way towards what (at the time) I believed to be the truth. This lead me to
traditionalist non-ecumenical Eastern Orthodox Christianity and it held me in
its thralls quite honestly. I became so enmeshed in this belief that I forsook
for a time my own family and joined as a novitiate a monastery in the
mountains of Colorado, so as to find the knowledge and wisdom that I
sought. After much study and personal grief due to my questioning and
existential nature, I found in my solitude that which I was lacking. It was not
an external source that guided my hunger and thirst for the truth; it was the
Light within me all along. That which was so elusive now became in my hour
of darkness so real, so tangable I sought it out with all the strength that was
within me.
For a time I ignored that silent voice that was within me, yet I knew that it
was speaking to me and gathering all my collective experiences to guide my
Will towards a new yet ancient path. I did some soul searching so to speak,
and I recollected on my earliest memories of being in an old gothic church as
a small child, experiencing the rites and passages that were to be found
within the old stalwart monolith of the Christian faith. The old sorrowful
statues, the priests in their garments flowing of gold and silver, and the
chalices filled with wine glistening upon the altars decorated with perfumed
frankincense and myrrh. It was not the belief that attracted me so much as it
was the emotional and artistic aestheticism of it all. It was the silence and
meditation, the desire and strength of the flowing of tears of the nature of
motherhood rather than the icon of the Theotokos (Mother of God). The
suffering of Christ in the Victorian ochre stained wood became a symbol of
transfiguration into that which is ecstasy through suffering and deprivation,
rather than guilt and consummation of flesh into spiritual slavery.
With these recollections, I knew that I had the desire and the imagination to
reach towards a deeper path, a more ancient path that would be more relevant
to my daily experiences of strife and challenges. I did not have the word for
what I knew was the concept of ‘timelessness’ yet it was what would drive
me to push forward towards the path of the Black Light of Luciferianism. It
was the asceticism of the monastery and the discipline I learned from reading
those ancient books that caused me to further my studies towards a more
conclusive end. I sought a path that had no end and could not provide
answers as ‘universal’. I knew inside myself that the so-called ‘traditional’
conception of Satanism was too limited for my own imagination and thirst for
the unquenchable; therefore I continued upon my path and sought the
Promethean image of Lucifer in my own path. I found myself seeking that
which was beyond the medieval image of the Devil being that who is of
darkness only, and I sought the path of the Black Light, which is of struggle,
falling into the abyss and coming out triumphant and powerful.
Aestheticism and beauty had always driven my path in life, and I found
myself (as I do often today) struggling through depression, anxiety and the
thirst for balance between both light and dark, conceptually and
philosophically. When reading John Milton’s ‚Paradise Lost‛ I found myself
wondering if there were more ancient origins of the ideas and stories that I
had read and studied in western lore. What was the path of the Left Hand in
its most undiluted essence, and where could I find that which had eluded me
for so many years? Upon my entrance to the Order of Phosphorus I was
already well versed in the Pseudomonarchia Demonum of Johann Weyer as
well as the Black Pullet grimoires. I had involved myself in a form of
selfstyled Chaos Magick through intuition and visionary experience, never
following the path of strict ritual adherence to the sources available to me.
After all, the writers of these books must have either received tradition by
word of mouth or experienced their revelations that were specifically inspired
by their own particular role in history and innovation and spontaneity must be
the key to the spark of light that this new path had to offer me.
I knew that power came neither from culture nor the traditions that had
ingrained myself in me, yet the emotional desires and strength I gathered
from the visual and sensual input of the rites I had performed had far deeper
meaning to me than the substance of them, which I had incorporated from the
Christian faith. The old grimoires taught me discipline, strength of character
and spiritual empowerment to a certain extent yet I knew that deep inside the
source of my devotion must have had a more profound meaning than had
been understood by contemporary society. I studied the texts of the Avesta
and realized that a lot of the spirits and deific masks expounded upon in later
writings shared the majority of the epistemological theorem expounded upon
throughout the folklore of civilizations most people are familiar with (i.e. the
Roman Empire) yet carried a certain essence which was diluted and
compartmentalized throughout centuries of monotheistic social engineering
and terrorism.
Upon my embarking on the path of the Seven Maskim/Sebitti and Labartu,
rather than the image of Samael and Lilith, I had experienced more profound
and visionary experiences than before. I had often worked with the
conceptual focus points written of by Austin Osman Spare, particularly in the
sigilization of desire and the emanation of the Self through destruction of
ego/duality and found myself seeing a startling parallel between what could
be interpreted as a very traditional path yet expressed in a manner that is
wholly fresh and in tune with modern life. Here was an example that could be
interpreted without prejudice or presupposed dogmatic revelation, and at the
same time be seen as a gateway towards the empowerment of the individual
in an antinomian sense, rather than a collectivist mindset of selfdissolving
god worship.
It is true that there is a connection to history in these writings you are about
to explore; yet there is a sense of timelessness in that there is no sense of time
in the formulaic point of view. One needs to separate oneself from the outer
ripples of the limitations of age and circumstance and enfold the mind in a
new paradigm of freedom and strength through self-accountability. There is
only one mind in the Age beyond all Ages; that have Desire and
accumulation of power through self-reliance! Gods and goddesses only hold
the truth through an alchemical balance of the attributes of both and this is
seen well enough through experience and far-sightedness.
It is often said in Judeo-Christian mythology that narrow is the way of
salvation, and wide the way to the gates of hell (sheol) yet I would beg to
differ. The human experience is wrought with strife and battles either internal
or external, and the only constant knowledge of the ‘real’ and ‘unreal’ is
through experience and example. One man’s truth is another’s falsehood.
There is no knowledge or spiritual energy attributed to weakness or to
ideology alone. All these concepts fall to the wayside and there is only the
mirror to gaze upon when truth is razed in the crucible of fate. I have looked
upon this mirror and though my horror at the imperfections I perceive
through my limited vision, my thirst for life is what shall ultimately be the
judge of my actions and breadth of liberation.
The key to one door shall open another. It is through my own journey that I
shall gaze upon the precipice and see myself for what I truly am and shall
become. Gods and Goddesses are but masks to place on my own face, and as
I have done so through a channeling of this ancient energy I shall be one with
the vision written of in this tome. The only truth is this: That flesh and blood
is to be desired only as far as it’s ultimate meaning allows us to transcend
limitations and belief and that the Self is beyond restriction; imbibing both
lust and carnal knowledge shall be but one key towards the illimitable
expansion of our minds. These are not merely words that I speak yet they are
the speech of the sylphs, pebbles thrown into the wasteland of modern excess
and sobriety, and as I am no prophet, I am also not a fool. There is wisdom in
my estimation in listening to the voice that lay within the mind of each and
every one of us, for this is the voice that shall be with us to the point of death
and beyond. The ancient Sumerians, Akkadians and Assyrians who were
devoted and made offerings in their temples knew this, and I am confident
that their knowledge shall be passed to you, as it was to myself and shall be a
continual process of desire and revelation. If you take from this book one
thing, it is this; that with knowledge there is a price, and to become as one
with Ardat Lili, Marduk, Sin-Nanna, Ishtar, Ninurta, Ningishzidda, Tiamat
and others, you must not part with your Self in the process, yet accumulate
these essences into your own knowledge so that you yourself shall become as
a god, and not assimilate into the grid of over 2000 years of silence and
ignorance. What makes the inscriptions and unearthed icons of the ancients
so powerful is not the evocative nature of their art but the sense that through
their silence, there will be the few throughout time itself that will break the
bonds of literalism and shed all consciousness towards the illumination of
self-gnosis and antinomian power.
‚You were the intruder, Before Shamash,
May the King of Gods be great!‛
- Priest Marchozelos III °, TOPH.
CHAPTER ONE
MESOPOTAMIAN ORIGINS AND BACKGROUND OF
RELIGIOUS CULTURE
Assyrians flaying war-captives, heads carried away. Skins were hung on the
walls of the temple of not only the war-god but also in the palace in early
Assyrian records.
OF THE GODS OF OLD
The Gods and Goddesses of ancient times are fed in this world by humanity.
Once the God has been established with function, purpose and representation,
then it is fed with the sacrifice of energy of some sort. For many it is the
Gods being visualized continually and then offerings of blood or food. This
over a period of time and through numerous generations creates what Carl
Jung referred to as ‚Archetypes‛, prototypes of ideas which exist in the
collective unconscious of humanity.
Alexander the Great once wrote to his mother that ‚even the higher gods,
Jupiter, Juno and Saturn and the others gods, were men, and that the secret
was told him by Leo, the high priest of Egyptian sacred things‛1 and even
insisting in his letter that she burn it upon reading it. Obviously, she did not
heed his instructions. Upon the physical death of Seleukos I Nikator (King:
305 – 281 BC), founder of the Seleucid Empire, was deified by his successor
and son Antiochos I Soter (King 281- 261 BC), who set up temples and altars
to his father. In Babylon the Seleucid Empire did not impose Hellenistic
views; rather we find that they assimilated for the Hellenistic settlers there the
Babylonian Gods with Hellenistic ones, as well as a Temple and offerings
made to Seleukos I Nikator (‚Victor‛) and his family.
Understand that the Adversary is a part of each God and Goddess, beginning
with Tiamat all through to Marduk. One distinct difference in this grimoire
from a Luciferian perspective is that Marduk is not something we as
‚Children of Tiamat‛ fight against; rather we invoke the serpent of darkness
along with Kingu (who ultimately are the creators of life) through Marduk.
The later Greco-Egyptian concepts called ‚Theurgy‛ are found in the earliest
records of Babylonian and Assyrian Magick, which are laid as foundation
methods here. The Gods of this grimoire are what can be called ‚Dead‛ Gods;
they sleep in the abyss of our subconscious minds. When we feed them and
communicate with them through invocation, they stir slowly from the depths.
Over a period of time they rise up from our subconscious to take new life in
our Minds and Bodies. Each god and goddess holds a key to our potential as
becoming deified in our own life and beyond.
1 The Worship of the Dead by J. Garnier
Luciferians believe in the potential of an informed mind; a strong will and the
focus to become a god ensorcelled in darkness beholding light.
Nearly every Babylonian (I refer to this to include the Elam, Assyrian and
Chaldean variants) gods are like humans and contain both aspects of darkness
as well as light. They destroy and create, they can be vengeful yet also
compassionate to those they choose to care about. There is no universal or
mindless bliss of ‚love‛ as the Judeo-Christians would try to make you
believe, nor it there ‚One God‛.
A useful method for the Kassapu/Priest/Adept is to for a period of time hold
devotional workings towards a specific deific mask/god/goddess. This would
be merely invocations, hymns and offerings to one god or goddess to
discover their association within you. Remember, as you will see by applying
practice here that all the gods and demons manifest through your personally,
without us they do not exist to ourselves. Contemplate my deeper meaning of
this from a Luciferian perspective.
Tiamat is the source and sacred Mother of creation. Much like any God or
Goddess, she is both destructive and life bringing. Invoke her well and listen
to your instincts, for she is the most powerful of all. Immortality of the Spirit
is possible for the Black Adept, once the Gods have found their awakening in
him. His mind, remaining independent like they, shall gather much energy
and upon death your spirit shall exist as a Dark God within their current of
being.
Understand that ancient religion is not that of today; times, culture and
circumstance has us at an advantage to those who lived in ancient
Mesopotamia three thousand years ago. We must understand that in your
practice of this ancient sorcery you are approaching the experience of nature;
the body and the mind to bring close a communion of the ancient with the
present time. Stirring the primal sea of the atavistic stream of the ancient
serpent is a reality.
This grimoire is dedicated to the Seven Maskim, Tiamat and the Ilu Limnu. I
have listened to her primordial voice for many years; my path has led me
here as I am now. This grimoire will provide a suitable avenue for initiation,
if you dare!
We shall seek to use the drums of the deep to stir her once again, to move
upward through us in this world! You will find workings and mediations for
many Gods of Light as well, for we are not bound by Judeo-Christian
absolutes. Luciferians understand balance and the application of knowledge.
Do not dismiss a god if it is at first appearance ‚of light‛ or ‚of darkness‛.
Luciferians as the Kassapu (sorcerer, warlock) will always find a structure of
balance between the two. We do not think in dualistic terms.
The Akkadians believed that every phenomenon in nature and upon the earth
had a spirit or god associated with it, depending on how it affected and how
perceived, defined it as malefic or beneficent to life. Some cruel acts could
later bring a beneficial result.
HISTORICAL FOUNDATIONS
While this is a grimoire of Magickial practice, it bears some of my
responsibility to present some basic terms for words used herein; to provide a
burgeoning clarity of the texts and their applications therein. While this is not
an exhaustive or complete study, it may offer some useful foundation points
for further understanding.
AKKADIANS
Akkad also called Agade is an ancient city founded by Sargon I, the King and
founder of what is known as the Akkadian dynasty which existed from an
estimated 2340 to 2284 B.C. The area was north of Sumer and became the
first established unity of an empire for its time. Naram-Sin was the grandson
of Sargon of Akkad and is shown of the famous victory stele wearing the
horned-cap of divinity, having slain his enemies. Naram-Sin was the first to
use the title of ‚King of the Four Quarters‛. The four quarters have been
used ever since for the traditions of Assyrian and Babylonian Kings,
including the Seleucid Empire while it maintained control of Babylon.
Interestingly enough, the ‚four quarters‛ in Mesopotamian Geography are
encircled by the winds, which in turn are circular in movement.
ASSYRIANS
Assyria is an ancient land which lies in present day Iraq and Syria. The center
of the region was a major trade route from Anatolia and the Iranian plateau
through the Zagros Mountains and south through Babylonia. Assyria was in
the northern area above Babylonia and Sumer. The Old Assyrian period is
dated 1900 – 1400 B.C., the Middle Assyrian Period is 1400 – 1050 B.C. and
the most important was the Neo-Assyrian Empire of 934 – 610 B.C.
The grimoire presented here manifests the wide range of deific interpretations
from known Assyrian and Babylonian records.
Shalmaneser II, Priest of Ashur who offers Blood, Spirit and Energy to the
Gods. The Pile of Skulls of Assyrian Conquest by Marchozelos
HITTITES
The Hittites were a people composed of Indo-European tribes who settled in
Anatolia in the 18th Century B.C. and founded a kingdom. The Hittite
Kingdom is dated (both old and new) was from 1650 – 1200 B.C. The
Hittites were a major military power which fought against Egypt and the
Assyrians frequently. The Hittites had a fairly rich theological pantheon
which more or less was compatible with the Assyrian, Chaldean and even the
Canaanite deities as well.
There was a god of plague called Alauwaimis, a demon who could avert
plague with offerings of goat. Tarpatassis is a Hittite demon who could grant
people a long life by keeping sickness away.
The Gods of the Hittites were interchanged in many ways, with slight
exceptions with regard to the Babylonian-Chaldean mythology.
We have Alalus who was the king of heaven from which Anu was his
cupbearer for a number of years until he rebelled and cast him under the
earth. Anu then took Kumarbi or Kismaras who is known later as the
‚Father of the Gods‛ as his cupbearer. Kumarbi rebelled after some years and
became the god who is equated with Enlil and the Syrian Dagan.
Kismaras seems to have later manifested as Kimaris, known as the 66th
Goetic demon that also has name variants of Cimejes and Cimeies. He is
described as a Marquis, great and strong who appears as a warrior upon a
black horse. Kismaras instructs on grammer, logic, rhetoric and to recover
lost treasure or wisdom.
Teshub is the storm god; the calf of Teshub is a bull with a human head
called the Sharruma. The Moon god Kashku is known to bestow dark omens
yet may be satisfied with offerings of sheep. Shaushka is the Hurrian/Hittite
Ishtar; she is loved by a serpent named Hedammu.
BABYLONIANS, CHALDEANS & SUMERIANS
The Sumerians were the people of southern Mesopotamia in 3rd millennium
B.C., the center of which was the city UR which was the source of many
cuneiform tablets.
The Babylonians are a people established by the king Hammurabi in the 18th
Century B.C. from which the city of Babylon was established. The Chaldeans
were tribal peoples from southern Mesopotamia. Being composed of
numerous tribes, being Bit Amukani, Bit-Yakin and Bit Dakkuri as the most
significant they were involved in Maritime trade and were also highly skilled
in astrology and magic.
The Chaldeans form a Dynasty in Babylonia and ruled it from 625 to 539
B.C. At this point Chaldean was used to describe ‚Babylonians‛ and
Babylonia from that point on. In consideration of the grimoire here, Chaldean
and Babylonian are interchangeable.
ELAMITES
Elam was a land located in Iran directly from the north-east of Babylon and
south-west of Ur. Being a mountainous region, Elam was populated with a
fierce yet highly developed people; of which fought with Babylon and the
Assyrians at different periods. Their language was not connected with others
and they did write in cuneiform. Elam at times was conquered by Akkad and
Assyria as well as becoming a powerful sovereign with Kings such as Kiden-
Hutran and Untash-Napirisha. The gods and demons of the Elamites were
mostly interchanged with both Assyria and Babylonia, although they do have
distinct gods. In a Babylonia calendar text dating from around the first
millennium B.C. Elam is associated with Tiamat; Assyria is equated with
Kingu and Marduk with Babylonia2.
LULUBI
The Lulubi were a mountainous, warrior-people who lived in the mountains
of what is now Armenia and Persia. They were raiders, much like the later
Median and Scythian tribes and fought against the Akkadians numerous
times. Naram-Sin describes them as ‚warriors with bodies of ‚cave birds3‛, a
race with ravens’ faces<.Tiamat suckled them..‛ and lived in the ‚Shining
Mountains‛. Venus or Ishtar declared to Naram-Sin ‚not to destroy the sons
of perdition‛ as Enlil would summon them for evil, or destruction
(plundering, raiding, etc).
The Luluabi are represented in a rock carving near Sar-i-pul in the Zagros
mountain area, they are bearded and the Chief of the tribe wears a turban-cap
with a sheepskin kil. His weapon is a Gamlu or Axe and his warriors have
their scalps shaved above the temples, which is a style shown in the carvings
showing the Gutian tribes as well.
GUTIANS
The Gutians were a warlike tribe of people thought to populate the Zagros
Mountain range North-East of the Assyrian territories. They came into power
as a type of dynasty around 2190 B.C. and were a fierce mountain-people
who were highly skilled in hit and run guerilla raids into Assyrian and
Sumerian territories. These people were said to have been sent by the
Babylonian God Marduk, for the King of Akkad Naram-Sin who destroyed
the famed city. The Guti swept down and not only conquered Akkad, but also
destroyed it.
2 F. Reynolds, Stellar Representations of Tiamat and Qingu in a learned calendar text. 3 Could this be a
reference to bats?

The Gutians are described as devastating raiders and after a time conquerors.
They, like the Barbarian hordes of Roman-Europe were desecrators and
‚blasphemers‛ of the temples and culture of the Akkadians and Sumerians.
Due to their lack of understanding in the customs, religion and general
culture of the Akkadians, the Gutians did not keep hold of their conquests for
long. Eventually these people were defeated and split off into other cultures
of mountainous areas.
The Gutians are known from the ‚Lament for Ur‛ as ‚the snake of the
mountains‛ and were associated with Azag who battled Ninurta.
OF RELIGION AND WAR
‚Ninib, the hero, who crushes the wicked and the enemy and lets me attain
my heart’s desire‛– Tiglath-Pileser I
Understanding the balance between gods and their ability to be creative, kind,
equally brutal and warlike is found in the culture itself. The Assyrians,
Babylonians and Elamites were cultures who were constantly at war with
some tribe, neighboring country, each other or busy with revolts within. The
entire foundation is centered on warfare, conquering and overmastering the
enemy. Through this, is a temporary peace obtained.
While their kingdoms were so long ago, their cultural manifestation of the
Gods are the beginnings of Luciferianism as it is now. The ideal of strength,
wisdom, beauty, conquering your enemy (being person, fears or challenges)
and destroying without mercy are Luciferian ideals found in the mind.
Luciferianism is not based in Judeo-Christian ‚demons‛, rather it is found in
origin in ancient Babylonia, Persia, Greece and Egypt. The Judeo-Christian
influence no doubt has empowering aspects and fuels the Adversarial Spirit,
it remains that Luciferianism is far older than its’ name or current cultural
identity.
Satanic and demonic magick and ritual now is a ‚mask‛ for the ancient
initiatory practices which involve a balance of both darkness and light; where
the individual places no god – imagined or otherwise before the self and that
the ‚Daemon‛ or spirit of the individual is made strong through working with
‚deific masks‛.
The Gutians Warlords (2190-2115 B.C.) are referred to by the Sumerians as
‚demons‛ and no doubt assuming the ‚image‛ of the Chaldean demons who in
a similar fashion come down from the Northern-Mountain lands.
‚The Gutians, the fanged serpent of the mountain, who acted with violence
against the gods, who carried off the kingship of the land of Sumer to the
mountain land, who filled the land of Sumer with wickedness, who away the
wife from the one who had a wife, who took away from the who had a child,
who put wickedness and evil in the land of Sumer.‛ – R2: 284 of Warfare in
the Ancient Near East William J. Hamblin
We find an association between the Mountain Warlords such as the Gutian
and the legend of Ninurta. Azag, the demonic enemy of Ninurta is described
as coming from the mountainous abode of the Zagros Mountains, similar to
the Gutians.
Azag thought to take away the kingship of Ninurta in the Sumerian lands.
In understanding the role of mythology, magick, religion and initiation one
must contemplate the world you live in and all the aspects of your life which
bear meaning for you. Look to the symbolism of this grimoire to empower
your being in both darkness and light. This is why it is significant towards
being successful in this type of magick that you understand the culture and all
aspects: geographic region, challenges and the mindset of the day based on
the records available. Once this is accomplished you may look at the
manifestations of the gods and demons and how they apply to your own life
as it is now. Adaptation to resurrect such ancient archetypes is essential
towards a living and breathing current arising from the sleep of ages.
Torture of captives by Assyrian soldiers by Marchozelos
The great Assyrian King, Asurnasirpal II (883-859 B.C.), was renowned for
his cruelty and bloodthirsty nature.
‚At that time A SSUR the lord, the proclaimer of my name, the enlarger of my
kingdom, entrusted his weapon that spares not to the hands of my lordship,
(even to me) Assur-natsir-pal the exalted prince, the adorer of the great gods,
the mighty monster, the conqueror of cities and mountains to their furthest
bounds, the king of lords, the consumer of the violent, who is crowned with
terror, who fears not opposition, the valiant one, the supreme judge who
spares not, who overthrows resistance, the king of all princes<‛Annals of
Asurnasirpal II
The King would proclaim offerings to each god depending on his campaigns
or needs. We see the illuminated nature of the King as a type of ‚God-
Manifest‛, that being that this deific power(s) have manifest in his nature and
rule. It is also significant to understand that the Assyrians were great creators
as well, they lived in a world where you had to be cruel to deter others from
attacking you.
‚The king who has marched with justice in reliance on A SSUR and SAMAS, the
gods his helpers, and powerful countries and princes his foemen he has cast
down like a reed (and) has subjugated all their lands under his feet, the
supplier of the freewill offerings for the great gods, the established prince,
who is provident to direct the laws of the temples of his country, the work of
whose hands and the gift of whose sacrifices the great gods of heaven and
earth desire and have established his highpriesthood in the temples for ever;
their strong weapons have they given for the spoil of my lordship; the terror
of his weapon, the glory of his lordship, over the kings of the four regions (of
the world) have they made strong for him; the enemies of ASSUR to their
furthest bounds above and below he has combated, and tribute and gifts he
has laid upon them; (he), the conqueror of the foes of ASSUR, the powerful
king, the king of ASSYRIA, the son of Tiglath-Uras, the high priest of ASSUR,
who upon all his foemen has laid the yoke, has set up the bodies of his
adversaries upon stakes‛ – Annals of Asurnasirpal II
Asurnasirpal was a great leader and conqueror who modernized the Assyrian
army and forcefully expanded it.
‚The son of the chief of the city of N ISTUN, I flayed in the city of ARBELA(and)
clothed the wall of the fortress with his skin.‛-Annals of Asurnasirpal II
Skinning enemies and using their skins to decorate the palace and especially
that of the War-Gods was a great sight to the Assyrian kings, a literal terror to
their enemies abroad who heard of such practice.
‚I erected a pyramid of skulls at the approach to its chief gate. The nobles, as
many as had revolted, I flayed; with their skins I covered the pyramid. Some
(of these) I immured in the midst of the pyramid; others above the pyramid I
impaled on stakes; others round about the pyramid I planted on stakes; many
at the exit from my own country I flayed; with their skins I clad the fortress-
walls. The limbs of the chief officers who (were) the chief officers of the kings
who had rebelled I cut off. I brought Akhi-yababa to NINEVAH (and) flayed
him; with his skin I clad the fortress-wall of NINEVAH.‛-Asurnasirpal II
Assyrian and Babylonian Kings created boundary stones, which were
inscribed with symbols and names of the gods along with a curse for any who
remove it. Ashurbanipal inscribed a curse on a tablet in his records:
‚Psammetichus, King of Egypt, who had thrown off the yoke of my lordship. I
heard of it and prayed to Ashur and Ishtar, as follows: ‘May be corpse be
cast before his enemies, and may they carry away his bones’. - The Rassam
Cylinder
Ashurbanipal as well as his father Esarhaddon consulted the Oracle of Ishtar
who affirmed the kingship and authority of Ashurbanipal’s father after the
murder of Sennacherib.
‚I conquered that region, laid it waste for a distance of fifteen days’ march,
and poured disaster upon it. As for Ahsheri, who did not fear my lordship – in
accordance with the word of Ishtar who dwells in Arbela, who had said from
the beginning, ‘I will bring about the death of Ahsheri, King of the Mannai,
according to as I have said’. She delivered him into the hands of his servants,
and the people of his land made a revolt against him. On the street of his city
they cast his corpse‛ – The Rassam Cylinder
Specific months and seasons were meant for campaigns and war.
Ashurbanipal on his fifth campaign marched to Elam. He inscribed that by
the ‚command of Ashur, Sin, Shamash, Ramman, Bel, Nabu, Ishtar of
Nineveh, Queen of Kidmuri, Ishtar of Arbela, Ninib, Nergal and Nuski, in the
Month Elul, the month of the mission of the Goddesses, the month of Ashur,
the king of the gods, the father of the gods, great in his lordship‛The Rassam
Cylinder
Tiglath-Pilesar Impaling Enemies by Marchozelos
Ashurbanipal understood as did his predecessors and visers; the significance
of showing kindness and favor to those who supported the Assyrian Kingdom
and complete cruelty and annihilation to those who opposed it. For if it was
not the Assyrians who conquered, they would be vassals of another as we
have seen throughout history.
Ishtar of Arbela, the great oracle goddess, the warrior goddess and mistress
who bathed in the blood of her enemies along with Ashur played a pivotal
role as the inspiration of the Assyrians to go forth and conquer. Ishtar is a
perfect example of the Goddess within a state of consistent balance with the
God, she is both cruel and kind and she bows to no other god!
The Gods are written about in Assyrian records as having been pacified by
the offerings of blood and victims during war. The Gods and Goddesses,
even the most ‚light‛ oriented enjoyed slaughter of enemies:
‚I cut out the tongues of those soldiers in whose mouths were insolence
because they had spoken against Ashur, my lord and had plotted evil against
me, and I murdered them. As for the rest of the men who were alive, by the
bull-colossi, where my grandfather, Sennacherib, had made a slaughter,
there I at that time slew those men as a lamentation for him. I let dogs, swine,
vultures, eagles, birds of the heavens, and fish of the ocean eat their flesh,
which was cut off. After I had done these thingsd and had pacified the hearts
of the great gods<threw into heaps the bones of the bodies of the men whom
Gira had destroyed, those who had died of hunger and feminine..‛Ramman
Cylinder
Ashurbanipal then cleaned the streets and cities, purified the temples and
made continual offerings of incense and libation with dirges and penitential
prayers. In the Luciferian tradition as I have defined it, this is balance as he
destroyed and created with equal measure.
ANCIENT ASSYRIA
‚Tiglath-Pileser, the fiery, fierce flame, the mighty battle-storm‛
–Inscription of Tiglath-Pileser I, 1100 B.C.
The Sigil of Assur, the Conquering God
The foundation of religion is the needs of its people. Ancient Assyria
provides an interesting perspective on a people who adored beauty, loved
warfare and fed the gods the blood of their victims. The early high priest of
Assyria was the king, who served as the figurehead of the kingdom. Keeping
extensive libraries, Ashurbanipal (685-627 BC) is responsible for collecting
the largest library of tablets of his day which brought us so much knowledge
of the Assyrian religion, culture and ritual working.
While the Assyrians and Babylonians were highly developed culturally, the
geographic region and opposing cultures from all areas found both regions in
consistent struggle for dominion. Assyria became the primary lordship of the
region, with a philosophy and a theological foundation of balance; they were
bloodthirsty and cruel in war, yet made consistent offerings to all of the gods
and held their banner in the sign of Ashur, the winged god who holds the bow
and arrow towards their enemy.
The inscriptions of the kings of Assyria and Babylonia offer some clear
insight into the determination and balance of these viable cultures.
‚Ashur, great lord, ruler of the divine host..who bestows scepter and
crown..Bel, lord and king of all the spirits of the deep<Ishtar, princess
among the gods, mistress of destructions, who unchains the terrors of war:
Ye great gods, guardians of heaven and earth, whose onset brings fight and
battle<‛ –Inscription of Tiglath-Pileser I, King of Assyria (1100 B.C.)
We see here the invocation of the gods at the beginning of the inscription, Bel
being a semi-generic term for ‚Marduk‛ of Babylonia, without calling to the
god of another city. We do see a separation of Bel and Marduk at times,
especially in ancient Assyrian king records however it is considered
commonly that Bel and Marduk may be interchanged to avoid confusion.
Ashur in many ways takes on a composite god of Marduk and Ninurta to be a
god of the Assyrian people. Tiglath-Pileser I was a great king he conquered
to a great extent in all directions, including Babylon.
‚Like the Thunderer (Adad) I crushed the corpses of their warriors in the
battle that caused their overthrow. I made their blood to flow over all the
ravines and high places of mountains. I cut off their heads and piled them up
at the walls of their cities like heaps of grain.‛ –TiglathPileser I
We see a good example of the God Adad, symbolized as the ‚Thunderer‛
representing storms envisioned and manifested in the armies of Tiglath-
Pileser. It seems logical that he saw the might of his power as given by the
gods and manifest directly through him.
‚I made their blood flow into the Tigris and over the heights of the
mountains<I headed the bodies of their warriors in great numbers on the
mountain peaks, and let the rive carry off the corpses of their soldiers into the
Tigris‛ –Tiglath-Pileser

Lion Hunt of Ashurbanipal by Marchozelos

The tradition of conquering throughout the near east was a seesaw effect;
Assyria went through a period of decline under different kings and saw great
periods of resurgence. We do see consistency in the inscriptions of each king,
their tradition of documenting their victories and challenges highlighted their
great empires.
Shalmaneser II 1031 BC to 1019 BC was a strong king who went on a series
of conquests as well. His inscription begins with an invocation to the gods;
‚Assur, the great Lord, the King of all, the great gods; Anu, King of the
spirits of heaven and the spirits of earth, the god, Lord of the world; Bel the
Supreme, Father of the gods, the Creator; Hea, King of the deep, determiner
of destinies, the King of crowns, drinking in brilliance‛ – Inscription of
Shalmaneser II
We see Shalmaneser making reference to the gods including Anu, called the
king of the spirits of the heavens and earth as well as being lord of the earth.
Hea is Ea the King of the Deep, the lord of magick and the spirits or
knowledge.
‚Merodach, Prince of the gods, Lord of battles; Adar, the terrible, Lord of the
spirits of heaven and the spirits of earth, the exceeding strong god; Nergal,
the powerful god, King of the battle; Nebo, the bearer of the high sceptre, the
god, the Father above; Beltis, the wife of Bel, mother of the great gods‛ –
Inscription of Shalmanaser II
Merodach, essentially Marduk called the Lord of battles. Adar, Nergal and
Nebo are invoked, specifically as dark gods of war.
‚The noble offspring of Tiglath-Adar who has laid his yoke upon all lands
hostile to him, and has swept them like a whirlwind.‛ – Inscription of
Shalmanaser II
The reference of ‚whirlwind‛ is associated with the powers wielded by the
Seven Sebitti/Maskim, Labartu/Lamashtu and other demons who work in
accordance with Ea on occasion. This is another example of association with
the forces of nature, the gods and similar deific powers made manifest via the
King and the army.
The Neo-Assyrians held titles as described in their tablets and records during
their reign which provides insight into the political and religious ideas of the
time. Some when having conquered Babylon, who brought forth many strong
and wise Babylonian-Chaldean kings who opposed Assyrian rule at different
periods, held titles such as ‚sar Babili‛ or ‚King of Babylon‛.
‚Governor of the god Assur‛- Shalmaneser III, Assurnapsirpal II
‚Governor of the gods Bel and Marduk‛ – Sargon II ‚Governor of the
gods Nabu and Marduk‛ – Sargon II
‚Governor of the gods‛ – Adad-nirari II, Shalmaneserr I, Tukilti-Ninurta
I
‚Governor of Enlil‛ – Naram-Sin of Akkad
Esarhaddon calls himself ruler) of Ashur, Nabu the exalted autocrat (self-
directed
and Marduk, King of Kings, the unsparing, who burns the stubborn, who is
clothed with brilliancy and who does not fear battle; the splendid warrior, the
all-powerful, who controls the scepter of kings.
Ashurbanipal (668-626 B.C.) was one of the last great Assyrian kings – even
more brutal than some of his predecessors. What makes this king unique is
that he learned the ‚wisdom of Nabu (Nebo)‛ and that of the royal scribes,
which is he learned how to read and write. Ashurbanipal learned also how to
shoot with the bow, riding and how to control a chariot. This placed
Ashurbanipal at an advantage over some previous kings, as being skilled and
knowledgeable; he could allow very few advisors to have their own agendas
or to be guided in the wrong direction. He calls himself ‚a warlike man, the
favorite of Ashur and Ishtar..‛ and is equally an individual who sought to
enhance and enlighten his people and subjects accordingly.
Ashurbanipal had the difficult task of maintaining the accomplishments of his
father Esarhaddon and Grandfather Sennacherib. One interesting section of
his records presents the authority he maintained through cruelty to his
enemies:
‚The inhabitants of Sais also, and Medes, and Tanis, and the rest of the cities,
as many as had sided with them and plotted evil, they the generals destroyed
with weapons, both small and great, and left not a man in them. They hung
their corpses on gibbets, stripped off their skins, and therewith covered the
wall of the city.‛The Rassam Cylinder
Ashurbanipal showed kindness as well, the Governor of Sais he had brought
in iron chains and then showed mercy to Necho, whom he made a strict new
covenant with and had him clothed in rich robes, a gold chain with the
insignia of his sovereignty and a golden Assyrian dagger with Ashurbanipal
inscribed upon it.
Ashurbanipal did not claim his own divinity directly, however as one may
discern from the Assyrian records, the Kings’ were vessels of the Gods and
their nature moving through the King as the High Priest. Ashurbanipal wrote
after confronting Elam that
‚After I had made the weapons of Ashur and Ishtar rage over Elam, and had
manifested might and power, I turned my face on my return against Dunanu
of Gambulu, who had trusted in Elam<.I conquered Samgunu, the fortress of
Gambulu, I entered into that town; I slaughtered its inhabitants like wild
animals.‛. As may be seen, the Gods were fed for thousands of years on the
blood of the enemy in every culture from ancient Persia to Egypt.
‚Like the onset of the mighty storm I covered the land of Elam..I cut off the
head of Teumman, their king, the rebel who had devised evil. I slew his
warriors without number. I filled the plain around Susa with their bodies like
as thorns and thistles<I made their blood flow down the river Eulaus, and
dyed its water like wool.‛-The Rassam Cylinder
Assyrian Head-Hunters by Marchozelos
We see on inscriptions and art the impaled bodies and flayed victims who had
opposed the will of Assyria, they were proud to display their might and
destroy any concept of weakness in their image.
During a famine in Akkad, the people who sided with ‚Shamash-shum-ukin‛
a leader who rebelled against Ashurbanipal wrote that they were so hungry
that they ‚ate the flesh of their sons and daughters in order to satisfy their
hunger, and they cut open their stomachs<Ashur, Sin, Shamash, Ramman,
Bel, Nabu, Ishtar of Nineveh, Queen of Kidmuri, Ishtar of Arbela, Ninib,
Nergal and Nusku, who went before me and subdued my foes, threw
Shamash-shum-ukin, the hostile brother who had attacked me, into an abyss
of burning fire and destroyed his life.‛ –Ramman Cylinder
Ashurbanipal was as cruel as he was kind, ‚I beheaded them and cut off their
lips and took them to Assyria as a spectacle for the people of my land‛, and
such treatment of prisoners and especially leaders of rebel cities was a
consistent practice.
‚Their numerous captives I burned with fire. I captured many of the soldiers
alive with the hand. I cut off the hands and feet of some; I cut off the noses,
the ears (and) the fingers of others; the eyes of the numerous soldiers I put
out. I built up a pyramid of the living (and) a pyramid of heads. In the middle
(of them) I suspended their heads on vine-stems in the neighborhood of their
city.
I erected a pyramid at the approach to its chief gate. The nobles, as many as
had revolted, I flayed; with their skins I covered the pyramid. Some (of these)
I immured in the midst of the pyramid; others above the pyramid I impaled
on stakes; others round about the pyramid I planted on stakes; many at the
exit from my own country I flayed; with their skins I clad the fortress-walls.
The limbs of the chief officers who (were) the chief officers of the kings who
had rebelled I cut off. I brought Akhiyababa to NINEVAH and flayed him; with
his skin I clad the fortresswall of NINEVAH. Power and might I laid upon the
land of LAQE. While I was staying in the city of SURI the tribute of the kings of
the land of LAQE every one of them, with the strength of my army (and with)
violent battle I attacked the city. I captured (it) Six hundred of their fighting
men I slew with the sword. Three thousand of their captives I burned with
fire. I left not one alive among them to become a hostage. Khula the lord of
their city I captured alive with (my) hand. I built their bodies into pyramids.
Their young men (and) their maidens I burned to ashes. Khula the lord of
their city I flayed. With his skin I clad the fortress-wall of the city of
DAMDAMU’SA.‛ –Ashurnasirpal II Inscription
We see here the manifestation of Adversary as a force of balance and the
careful consideration of establishing order through controlled chaos. This is
the law of both the ancient and modern world.
‚The warlike Pest-god overthrew Uaite, together with his troops, who had not
kept my treaty had escaped from before the weapons of Ashur, my lord, and
fled before them. Famine arose among them, and for their hunger they ate the
flesh of their children. The curses, as many as were inscribed upon their
treaty, Ashur, Sin, Shammash, Ramman, Bel, Nabu, Ishtar of Nineveh, Queen
of Kidmuri, Ishtar of Arbela, Ninib, Nergal and Nisku suddenly brought upon
them<Beltis, the beloved of Bel, the strong one, honored of the goddesses
who sits enthroned with Anu and Bel, gored my enemies with her might
horns. Ishtar, clothed in flames and arrayed in brilliancy, rained down fire
upon Arabia. The warlike pest-god girded on war and overthrew my enemies.
Ninib, the lance, the great warrior, the son of Bel, with his sharp arrows cut
off my enemies.‛Ashurbanipal
Darkness and Light were made manifest in the actions of the Assyrian and
other people, they directed in their region the movement of the Gods’ just as
the Gods manifest through them.
HELLENIC BABYLONIA Babylonian Customs during the
Seleucid Period
Chaldean and Babylonian religion has influenced numerous surrounding
cultures throughout time; we must consider the Hellenic influence as well to
this grimoire. Hellenic practices were brought to Babylon with Megas
Alexandros, ‚Alexander the Great‛ of Macedon. Adopting and respecting the
customs of Babylon and the Chaldean system, the Hellenic gods were
assimilated for the Greeks attempting to understand this new place.
This practice continued with Seleukos I Nikator, the founder of the Seleucid
Empire. Consider that many of the tablets which are the sources for many
‚demon‛ incantations written in the Seleucid period, from 305 BC to 165 BC.
What is most admirable is the Seleucid policy to keep local religious beliefs
intact with as little distraction to it as possible. While the ancient Assyrians
held a title for their appointed leaders in Babylon, called Sakkanak Babili,
‚Governor of Babylon‛ the Seleucids utilized the Achaemenid title of ‚Satrap‛
as the term for the governor of this great ancient city.
The Priesthood in Seleucid Babylonia
The Priesthood of the Gods in Babylonia kept to their sacred practices. As
described in ‚Priest and Temple in Hellenistic Babylonia‛ by Gilbert J.P.
McEwan there were devout and intense daily hymns and offerings to the
gods. The Priest was called erib biti which means ‚Temple Enterer‛. The
temples also had cult performers who recited incantations and others. The
sesgallu was a temple officer who had a specific role of reading the hymn of
Enuma Elish during the Babylonian New Year’s Ritual. This same officer
also participated in a ritual called the kinunu festival which was on the 18th of
Arahsamna located in the Ekasbarkalama temple in the main Esagila temple.
The famed translator of Hellenic Babylonia Berossus, known for his alternate
version of ‚Enuma Elish‛ was a priest in the Temple of Marduk in Babylon
during the lifetime of Antiochus I Soter would have been a strong part of the
ritual structure of Babylonia at this time.
The ritual performer of the hymns was a kalu. This cultic performer was
deemed the most significant from a text called ‘nepes sa qat kali’ in which
the King decreed offerings for both the kalu and the satammu priest. In earlier
times the Babylonians had the tupsarru or ‚scribe‛ and in Hellenistic times a
sangu priest, for which each temple had.
The names of the Priesthood even if Hellenic in ethnic origin or influence
held often their names with the added God name depending on the Temple
which they presided. For instance we know some kalu priesthood names from
Uruk as Anu-belsunu, Anu-uballit, Sin-leqe-unnini and many others which
combined the names of the gods with the Priest. We see this tradition today in
modern magick as the importance of word and association; in the name there
is power.
Rites and Ceremonies of the Temples
The ceremonies of Seleucid Babylonia are recorded in several tablets dated
from the period. There is a rite called Akitu which are performed during two
festivals of the months Tasrit and Nisannu. The Bajatu is a ceremony
conducted during the night and is conducted directly after the secondary
evening meal. The beginning was when the gates of the temple were locked
and then ended when the gates were opened at dawn. There was a torchlight
ceremony and procession with various statues of deities.
There was a ritual called ‚dik biti‛ (awakening of the temple) which was held
before dawn before the gates of the temple were opened. From what is known
the rites were invocations of each god were recited. The Kalu and Naru sang
the hymns during the ritual.
The Naptanu rite was a ritual meal offered at different gods in the temple
during different times throughout the day in accordance with custom. In
addition during special occasions the meals were offered as well including
the Akitu festival in Babylon. It is during this festival that the Enuma Elish
was recited as ritual itself.
The ‘Pit Babi’ or ‚Opening of the Gate‛ ceremony was conducted at dawn
in the temples throughout the region. During Hellenistic times the Zodiac was
heavily focused on with associations to the Gods themselves. Modern
practitioners will not find it plausible or realistic to conduct strenuous
ceremonies daily in addition to daily life, however such a rite may be
conducted on special occasions. Consistency in Magick is as significant as
any working conducted, without driving towards your goal you may waste
much time waiting for it in which it may never come to pass. When
importance and consistency is applied nothing is impossible within reason.
The Kispu offerings were to the shades of the dead as ancestors however
during the Seleucid period is only recorded once during a period of lunar
eclipse. During this lunar eclipse, the rite is given as a metaphor for the
streams which no longer held water for the Great Gods called the Anunnaki.
There were intense and detailed rituals conducted with the statues of the
temple, for which the gods’ and their associated powers’ were understood to
embody the idols as they were consecrated. Clothes, washings and offering
food to the statues were common throughout all Babylonian periods.
A Clarification on Statues and Deific Masks
The modern practitioner and more distinctly the Luciferian/Kassapu does not
need to dress the statue nor offer food to it other than empowering it as
described later in this grimoire. Some practitioners do offer to their statues
and altars in the process of projecting the desire to a visible image in willfully
compelling the manifestation of it’s’ power in this world. You do not put any
god before yourself and you should be willing to focus on the gods though
your own Magickial work. Taking care of the mind and body of the Kassapu
is partially offering to the god within; for it supports the maintenance of your
life on earth. Thus the statue represents a power willfully empowered by the
owner and the gods are but mirrors reflected within.
The Hellenic Ruler Cult in Babylon
During the Seleucid period there was a semi-active Cult of the King in which
they were worshipped as the benefactors of the kingdom and people, saviors,
protectors and conquerors. One temple ceremony of ancient Babylon was
called ‚dullu sa saluki u maresu‛, translated: ‚Ritual of Seleucus and his
Offspring‛ which was based in the Esagila Temple and had consistent status
with Bel and Beltia.
In Uruk the Hellenistic Ruler Cult was present to some extent as well.
Offerings were made to statues of the kings and its title was ‚passuru sa
saim sarrani‛. After the Seleucid period there was a sharp decline in records
of Babylonia, while there is still records through the Parthian period, the
Sassanian period no doubt placed a hand over the Chaldean and Babylonian
magicial traditions, blending it in with the Zoroastrian pantheon. We see
evidence of this in the magicial lore, spells and Zurvanite records which
spread through the Levantine and Asia Minor. Further, the early Christian
traditions despite the various socalled ‚heretical‛ branches of Christians
incorporated in their spells records of various demons of both Mesopotamia
and Zoroastrian lore.
CHAPTER TWO
THE MESOPOTAMIAN MAGICKIAL WORLD AND
CREATION THE GEOGRAPHY OF THE MAGICKIAL
WORLD ACCORDING TO THE BABYLONIANS
The universe was shaped after the battle from Tiamat and humanity from
Kingu’s blood by the skill of the Magickian-God, Ea. Marduk was given
Kingship for his great victory and created order in the universe. The
Babylonian world is composed of the following in a general compilation
from two tablets (KAR 307 and AO8196):
UPPER HEAVENS (EMPYREAN) – The Highest Aspect of Spirit, the
Throne of Anu, the King of All Spirits, known as ‚Samtu sa anim: Samu
Anim‛ – The Heaven of Anu. The term heaven is represented as the element
air associated with spirit, this includes violent winds as well. Do not confuse
this ‚original‛ heaven with a place of ‚good only‛ post-death ‚bliss‛ kingdom
of the Christians. The Seven Maskim/Sebitti/Evil Gods including Lamashtu
may transverse here, although Lamashtu was cast down for rebelling against
her father, Anu. The colors associated with the Heaven of Anu are red, white
and black.
MIDDLE HEAVENS – The abode of the Igigi/Anunnaki of the Heavens
(Great Gods) of which there are 300 placed here. They are spirits of the air
and Anu is the King of the Anunnaki. Bel (interchangeable with Marduk) is
placed here as well at times. Enlil is also associated with the middle and
lower heavens at times.
LOWER HEAVENS – The abode of stars and risen gods. The constellations
were placed here.
UPPER EARTH – The abode of humanity and all physical life forms. The
clay of man was mixed with the blood of Kingu here by Ea, the Lord of
Magick and the Depths.
UNDERWORLD (Chthonic/Infernal) – The 600 Anunnaki were ‚closed
in‛ in the darkness from which Ereshkigal and Nergal reign. These
underworld gods often transverse the underworld all the way upward to the
heavens. The Irkalla is reachable by the mountains of mashu from which is
watched over by two Girtablullu (Scorpion-man and woman). There river of
the underworld is guided by a boatman who leads down into the depths. The
underworld has Seven Gates and Levels.
THE ABSU (Abyssic Waters) – The freshwater and abyssic abode
surrounding the earth, the depths, which Ea holds his kingdom. This was the
original kingdom of Tiamat and her first husband and namesake – Absu.
Basic map of Babylonian World
KIPPAT SARE The Circle of the Winds
The Circle of the Winds or ‘kippat sare4’ is a concept of ancient
Mesopotamian cosmography. The four winds are consistently viewed as a
square, for which the earth separated into four parts. As we can see and
regions are
this uniformed association, the elements play a significant role in our
Magickial approach and how we commune and ascend/descend as living
deities. The winds are visualized as moving within a circular motion. This
concept is little different from earlier magickial foundations in our modern
age. As all energy moves within a spiral or ‘serpent’ coil, the winds
themselves move in a circular motion. As you grow adept in this concept of
using a circle there will come a time when you may summon or invoke a
demon, god or spirit within using no physical circle! This is accomplished
alone by the will of the Kassapu, nothing more.
THE UNIVERSE AND MAGICK
Magick is the art of compelling change in the universe, within reference to
Kassapu, or the sorcerer, change within the subjective and often the objective
world. This simply means that change occurs within first; that is subjective,
then if possibility exists then in the objective or world around us. The
subjective is in early stages of magick a process of inner change and
transformation, such as the building of a foundation. From which the will of
the Kassapu grows strong through determination and self-belief, then the
inner alchemical process creates a slow process of ‘ascension’ and
transformation.
4 Mesopotamian Cosmic Geography by Wayne Horowitz

Ascension means simply to become a God or Goddess in the process of

Magick. Adversarial Magick is a balanced approach wherein the Kassapu
becomes the ‘axis’ point for which energy flows, thus the only god which is!
Ascension in Adversarial Magick is to become a being more intelligent, wise
through the application of knowledge and strong spiritually and physically
(according to your desire). Ascension is not mixed in some whitewashed
dualistic concept; rather the Kassapu knows both the desires of darkness and
the strength in light.
In Babylonian and Chaldean traditions the planets play a significant role.
Decisions were made from the positions of the planets, stars and even wars
were committed based on these observations. Having the knowledge we have
now concerning science, the Kassapu or Luciferian would not necessarily
base his or her life around the position of the planets (while many often do
this via astrology) rather we look to the symbolism of the planets and stars.
Within each symbol there is meaning; this relates to our subconscious and
conscious selves. The whole aim of this grimoire is to provide the ‘hidden’ or
‘forbidden’ knowledge (the unverified experience yet providing a valid
process) to gain wisdom (knowledge experienced) to become the self-
directed vessel of your earthly experience. In short, becoming a god incarnate
is the goal of the work within.
Becoming a God Incarnate in Luciferianism no matter which Adversarial
Tradition5 you work through defines that you are accountable for your
destiny. I understand that magick works through a process of expanding
beyond your ‘comfort zone’ and often through pain and struggle, yet is also
dependant upon your perception of the subjective world.
5 By tradition in reference to traditional Luciferianism via Persian Yatukih, Medieval Satanic
archetypes, Qlippothic, Greek-Hellenic, Babylonian, Egyptian or Ugarit branches of Luciferianism.

In moments of extreme exertion, physical pain through pushing the body

and mind to the limits do we then cross the abyss; our subconscious and
conscious mind are linked for mere moments. In that period of chemical
release in the brain our gate to the gods is open, and then we can better
build our inner temple.
Try to perform a hymn or invocation to a god, remembering a few important
lines and then exercising or pushing the self to the limits for a period of time
via exercise, focusing on the god and their image to you. This gateway you
forge will no doubt bring you some interesting results.
Babylonian World
AKKADIAN & BABYLONIAN MONTHS
The Babylonian Months are somewhat different from the traditional calendar
used today, from which the base form still exists. The Kassapu who wishes to
utilize the Babylonian months may do so with little ease, for offerings or
workings based on the specific deific mask or god the Adept will work with.
The bold names on the left are Akkadian spellings and the capitalized
Sumerian spellings are to the right of the Akkadian.
Nisannu (ITI.BARA) – March/April
Ajaru (GU) – April/May
Simanu (SIG) – May/June
Du’uzu (SU) – June/July
Abu (NE) – July/August
Ululu (KIN) – August/September
Tasritu (DU) September/October
Arahsamna (APIN) – October/November
Kislimu (GAN) – November/December
Tebetu (AB) – December/January
Sabatu (ZIZ) – January/February
Addaru (SE) – February/March
The first month of the year for the ancient Babylonians was Nisannu being
March/April. The most important festival of the year for the Babylonians was
Akitu – the New Year rites. The first month of the year is to honor Marduk
and Prince Nebo, the scribe and god of divination. Traditionally, Akitu was a
celebration of the sowing of barley and was opened in the first of the month.
Traditionally, the Babylonian King would make a ritualistic journey to the
different temples during this period.
CHALDEAN ASTROLOGY AND GOD ASSOCIATIONS A
Basic Introduction
The Chaldeans, famous for their development of astrology and association
with sorcery were a tribal people who lived southeast of Babylon towards
UR. Over periods of time various Chaldean sorcerers became interconnected
with Babylon and their own Magickial development.
The methodology and depth of Chaldean astrology is highly innovative and
insightful of their time. The gods are found among the stars, their
associations and movements as planets and constellations play a significant
role in their innate power as archetypes in Babylonian theology.
The majority of the gods, goddesses and monsters are represented in the stars
and constellations. For a further study, see the Bibliography.
ZODIAC SIGNS
Aries (HUN, LU) – Hired Man
Taurus (MUL.MUL) - Bull of Heaven
Gemini (MAS.MAS) – Twins
Cancer (ALLA) – Crab
Leo (A) – Lion
Virgo (ABSIN) – Furrow
Libra (RIN) – Scales
Scorpio (GIR.TAB) – Scorpion
Sagittarius (PA) – Pabilsag Capricorn (MAS) – Goat Fish Aquarius (GU)
– Great One Pisces (ZIB.ME) Tails
PLANETS
Moon – Sin (EN.ZU)
Sun – Shamas (UTU)
Jupiter – Marduk (SAG.ME.GAR)
Venus – Ishtar (MUL.DILBAT / Istar belit matati6) Mercury –
Nebo/Ningishzida/ Ninurta (SIHTU) Saturn – Ninurta
(UDU.IDIM.SAG.US/GENNA) Mars – Nergal (Salbatanu)
TIAMAT AND KINGU AS CONSTELLATIONS
A lesser-known record surviving of the depiction of Tiamat and Kingu in the
night sky occurs within a Babylonian calendar text from first millennium
B.C. The published fragments (for which there are three versions7) are in
King’s translations from 1902. This omen-record indictates that Tiamat
(Elam) and Kingu (Assyria) in the month of Tebetu are to attack Marduk
(Babylon).
The text describes a great astro-mythological battle in which the powers
assemble in the region of Tebetu (December-January, yet representing here
an area in the night sky). Tiamat and Kingu are the same as Tebetu which
means the Sea (Tiamat). In the region of the Goat-Fish constellation, Tiamat
gathered to bring battle upon Marduk.
6“Ishtar, Lady of the Lands”.
7 Languages and Cultures in Contact: At the Crossroads of Civilizations in SyrioMesopotamian Ream.
F. Reynolds, Birmingham. 1993

Tiamat and Kingu join as one; the Dark Mother takes the general post and
makes all decisions. In this manifestation, she is the She-Goat Constellation.
Traditionally, Asakku is equated with Kingu in Astrology. Asakku, a great
demon who, like the Seven Sebitti/Maskim was born of the union of Anu and
Ki and was a great warrior and disease-bringing demon-god.
As Tiamat and Kingu join as one, they become the She-Goat constellation,
associated with the Sorceress Constellation. The Gizzanitu, the Angry Goat
or ki-iz za-ni-tu and Pussanitu, being the Angry Mouth or pu-u-za-ni-tu are
the She-Goat Constellation and Corpse Constellation within the Goat-Fish
Constellation. The union of the Mouth Constellation and Star is equivalent to
the Corpse Constellation, the associated Goddess being Tiamat. Tiamat is
named as ‚Female-Twin‛ which is tu-uam-tu as she has two faces, one
female and one male (Kingu). This would easily explain why some
depictions of Tiamat show her with a serpent-penis. This would be
explainable by Kingu and Tiamat joined as one, fighting Mardulk.
Interestingly enough, the month name of TEBETU is scribed as tap-pat-tu or
tappattu, ‚Female Friend‛ which is applied in this calendar text as Kingu.
Tiamat is thus one of the original manifestations of the Adversary, a balanced
union of two aspects. The records of the Babylonian Priest Berosus supports
this dual concept:
‚There was a time in which there existed nothing but darkness and an abyss
of waters, wherein resided most hideous beings, which were produced on a
two-fold principle. There appeared men, some of whom were furnished with
two wings, others with four, and with two faces. They had one body but two
heads; the one that of a man, the other of a woman; and likewise in their
several organs both male and female. Other human figures were to be seen
with the legs and horns of goats; some had horses' feet; while others united
the hind-quarters of a horse with the body of a man, resembling in shape the
hippo-centaurs. Bulls likewise were bred there with the heads of men, and
dogs with four told bodies, terminated in their extremities with the tails of
fishes; horses also with the heads of dogs; men too and other animals, with
the heads and bodies of horses and the tails of fishes.‛ The Legend of the
Creation According to Berosus and Damascius
We see here the waters of chaos from which the primordial beings emerge,
the goddess of these chaos-forms "The person, who presided over them, was
a woman named OMUROCA; which in the Chaldean language is
THALATTH; in Greek THALASSA, the sea; but which might equally be
interpreted the Moon.‛8. Tiamat, joined with Kingu represents the Goat-Fish
Constellation collectively, while as Tiamat she is the She-Goat and Kingu is
the Scorpion constellation and also the Corpse Constellation. The adversary
of Tiamat is Marduk, being sag.me.gar and the Arrow Star and Bow
Constellations are his weapons against the forces of chaos.
Tiamat is the great power which shape-shifts according to her need and
desire. We can see this by her form as Ishtar, Kingu in the demon-god
Asakku and partly Marduk. As Kingu joined with Tiamat (for they in union
beget the monsters), becoming one great beast, one head male and the other
female gives a clue to the name she bears, tu-am-tu, ‚The Female Twin‛.
As Ishtar of Nineveh is associated with the Upper Parts of Tiamat in one
Assyrian record, Marduk and Ninlil were associated with her lower parts.
This presents foundation as why Ishtar was as powerful as both Marduk and
Ninlil together and that Tiamat possesses an Adversarial, or dual nature.
8 Berosus

THE SEVEN STARS or MUL.MUL

The Seven Star cluster called by the Greeks as Pleiades is one of the most
adversarial (note balanced) of the symbols representing the gods. The Seven
Stars together can mean a negative or positive effect on events depending on
the astrologers. MUL.MUL is represented by the Seven Evil Gods called
Maskim are referred to as ‚seven malevolent phantoms of the flames‛. The
Seven are not bound to these stars, yet utilize them when they are visable.
As the Seven Stars have always been associated with the Moon, such as on a
‚standard‛ year the Seven Stars and the Moon are conjoined on the first day.
This no doubt presents a possible origin of the myth of the Seven Evil Gods
encircling and attacking Sin. The Seven Stars are known as those who herald
the power of Mars being Nergal-Erra, lusting for war and destruction when it
suits them.
THE CHAOS-MONSTERS OF TIAMAT AS
CONSTELLATIONS
MUSMAHHU – Hydra/Serpent BASMU – Hydra/Serpent UGALLU – Leo
URIDIMMU – Wolf
GIRTABLULLU – Scorpio KULULLU Aquarius
KUSARIKKU – Taurus
SUHURMAS Capricorn
GODS AND DEMONS
LAMASHTU –Wolf – Mul.Ur.Barra
ANU – Wolf & Crab
ADAD – Raven
ISHARA – Scorpion
ERESHKIGAL – Serpent
NINGISHZIDA – Serpent
NERGAL – Panther, Star of She-Goats Throne
LEGEND OF CREATION THE TABLET OF CUTHA
In the Chaldean Account of Genesis by George Smith, there is an alternate
tablet of creation described. The significance of this tablet is that Tiamat
created many beings with the heads of Ravens, the bodies of birds of the
deserts mixed with human beings. These descriptions are obviously
influential in the lore of demons later on into the middle ages, which can
easily be viewed in grimoire texts such as the Goetia or Lesser Key of
Solomon.
This record as re-adapted as a ritual text was found in form on a tablet in
Cutha, of which Nergal is the Patron God of. This tradition of Cutha portrays
that Tiamat existed with a brood of demon-offspring who ruled the great
chaos underground. In addition, Cutha has an association with the
underworld due to the temple of Nergal.
The following is an adapted ritual text from the translation of George Smith
and A.H. Sayce.
CUTHEAN LEGEND OF CREATION
ANADAPTEDEXAMPLE
His word is the command of the gods, fire embraced. His glancing-white
instrument is the burning-white instrument of the gods.
The lord of that which is above and that which is below, the lord of the spirits
of earth< who drinks turbid waters and drinks not clear waters<
In whose field that warrior's weapon all that rests there< captured and
destroyed.
On a tablet he wrote not, he opened not (the mouth), and bodies and produce.
He caused nothing to come forth in the land, and I approached him not.
Warriors with the body of a bird of the desert, men with the faces of ravens9,
did the great old gods create. The old gods of great power, wisdom and
brilliance hidden in darkness.
In the ground, the darkness within the earth the gods created his city.
T IAMAT, DRAGON-MOTHER gave them suck; she gave them the blood of life.
Their progeny, Sasur, the mistress of the gods created deep within the earth.
In the midst of the mountains, the dark barbarous lands they grew up and
became heroes, increasing in number.
9 Refer to the Seven Maskim / Sebitti
Seven kings, brethren, appeared as begetters;
Six thousand (in number were) their armies.
The god B ANINI their father king; their mother the queen was MELILI;
The eldest brother who went before them, ME-MANGAB Mu-Ni, ‚Voice of
Thunder‛ was his name;
The second brother, ME-DU‚The Voice above and below‛ was his name.
The third brother, ME-MAN PAKH was his name;
The fourth brother, ME-DA was his name;
The fifth brother, ME-MAN TAKH was his name;
The sixth brother, ME-RU‚The Voice which creates‛ was his name;
The seventh brother, ME-RAwas his name.‛
‚whom Bel shall call, and who shall rule the kingdom, who shall rebuild this
house, this tablet I write to thee, in the city of Cutha, in the temple of Sitlam,
in the sanctuary of Nergal, I leave for thee;‛ – From the Creation Tablet of
Cutha.
The children of Tiamat, of which she is the mother of life according to the
Babylonians, had the first gods as having animal composite parts including
the faces of ravens. Ravens are birds associated with the underworld and the
shadow. Considering that birds, eagles, hawks, ravens and vultures among
others are associated with gods and spirits, one may look to the element of air
or the spirit with the association in spiritual matters.
The Priest of Bel-Marduk Berossus in Babylon who compiled Babylonian
texts under the Seleucid King Antiochus I Soter provided a great bridge for
the ancient writings to continue on. While many of his works do not exist
today, some were extensively quoted by other historians after who had access
to his works. Damascius, a Pagan philosopher of the 6th century A.D. who
was banished to Persia in 529 A.D. by Christian Roman Emperor Justinian
wrote of the Babylonian Creation.
Berossus gives and interesting account which identifies the chaos-spirit
origins of humanity;
"There was a time in which there existed nothing but darkness and an abyss
of waters, wherein resided most hideous beings, which were produced of a
two-fold principle. There appeared men, some of whom were furnished with
two wings, others with four, and with two faces. They had one body but two
heads: the one that of a man, the other of a woman: and likewise in their
several organs both male and female. Other human figures were to be seen
with the legs and horns of goats: some had horses' feet: while others united
the hind quarters of a horse with the body of a man, resembling in shape the
hippocentaurs. Bulls likewise were bred there with the heads of men; and
dogs with fourfold body, terminated in their extremities with the tails of
fishes: horses also with the heads of dogs: men too and other animals, with
the heads and bodies of horses and the tails of fishes. In short, there were
creatures in which were combined the limbs of every species of animals. In
addition to these, fishes, reptiles, serpents, with other monstrous animals,
which assumed each other's shape and countenance. Of all which were
preserved delineations in the temple of Belus at Babylon‛ – Fragments Of
Chaldæan History, Berossus: From Alexander Polyhistor from Ancient
Fragments by Corey.
Like the Cutha Tablet, we see that there were beings which were composites
of animals and the aspects of chaos. Tiamat is mentioned here as Omoroca
who is associated with Water and the moon.
‚The person, who presided over them, was a woman named Omoroca; which
in the Chaldean language is Thalatth<Belus came, and cut the woman
asunder: and of one half of her he formed the earth, and of the other half the
heavens; and at the same time destroyed the animals within her (in the abyss).
For, the whole universe consisting of moisture, and animals being continually
generated therein, the deity above-mentioned took off his own head: upon
which the other gods mixed the blood, as it gushed out, with the earth; and
from thence were formed men. On this account it is that they are rational, and
partake of divine knowledge. This Belus, by whom they signify Jupiter,
divided the darkness, and separated the Heavens from the Earth, and reduced
universe to order. But the animals, not being able to bear the prevalence of
light, died. Belus upon this, seeing a vast space unoccupied, though by nature
fruitful, commanded one of the gods to take off his head, and to mix the
blood with the earth; and from thence to form other men and animals, which
should be capable of bearing the air‛ –Fragments by Corey
Tiamat is now viewed as the Goddess who brought forth life, although Belus
directed the evolution into humans. The figure of Oannes, described by
Berossus is a early ‚Watcher‛ type God who arises from the depths of sea to
instruct humans on the same aspects in which the Watchers do in the later
Hebraic texts.
‚At Babylon there was (in these times) a great resort of people of various
nations, who inhabited Chaldæa, and lived in a lawless manner like the beasts
of the field. In the first year there appeared, from that part of the Erythræan
sea which borders upon Babylonia, an animal destitute of reason, by name
Oannes, whose whole body (according to the account of Apollodorus) was
that of a fish; that under the fish's head he had another head, with feet also
below, similar to those of a man, subjoined to the fish's tail. His voice too,
and language, was articulate and human; and a representation of him is
preserved even to this day.
This Being was accustomed to pass the day among men; but took no food at
that season; and he gave them an insight into letters and sciences, and arts of
every kind. He taught them to construct cities, to found temples, to compile
laws, and explained to them the principles of geometrical knowledge. He
made them distinguish the seeds of the earth, and showed them how to collect
the fruits; in short, he instructed them in everything which could tend to
soften manners and humanize their lives. From that time, nothing material
has been added by way of improvement to his instructions. And when the sun
had set, this Being Oannes, retired again into the sea, and passed the night in
the deep; for he was amphibious. After this there appeared other animals like
Oannes, of which Berossus proposes to give an account when he comes to the
history of the kings. Moreover Oannes wrote concerning the generation of
mankind; and of their civil polity; and the following is the purport of what he
said:‛ –Fragments by Corey
From these origins, it seems clear that the Babylonians were instructed by the
Gods from the Sea. Oannes is known also as Adapa, the son of Ea who is the
first of the Seven Sages who were Apkallu. These Seven Sages were divine
beings who resided in the Absu or Depths ruled by Ea. Their rising from the
sea prior to the Babylonian flood was to instruct humanity and raise them up
in knowledge and practice. At dusk Oannes would then return to the ocean
depths for he was in amphibious form.
These same Seven Sages could not only take fish form, yet could also take
bird-human form as well, a symbol of the underworld. The Apkallu were thus
associated with the subconscious itself; for the knowledge in which they
brought emerges from the Depths of the Absu, the very region of Ea the Lord
of the Depths.
THE ENUMA ELISH AND THE ROARING OCEANS OF
CHAOS AND THE ELEMENTS
The Enuma Elish (meaning ‚when on high‛) is a translated series from
numerous creation tablets which had its origins in Babylon; however versions
of the tablets were translated in not only Babylon but also Assyria. The
creation text was meant to be a sacred document, recited during the
Babylonian New Year’s Ritual by the sesgallu or Temple Brother. It has
been noted that these texts were sang as hymns which further demonstrates
the power found in vibrations of sound.
The Enuma Elish as published here in part has been ritualistically scribed
during meditations (after a series of solitary invocations) of Tiamat, Kingu
and Nebo (the god of divination) to empower and create a suitable Luciferian
manifestation denoting the aim of the work itself. The following text is not
the exact historical translation.
In the early stages of ritual practice and exploring the essence of Babylonian
Magick, it is advisable for the Kassapu to read, re-read and meditate in a
private setting ‚The Roaring Oceans of Chaos‛ to not only awaken the primal
atavism and the gateway to the gods.
The rituals of exorcism are based in the elements and the gods invoked are
always deeply associated with the phenomena they invoke against the demon
or witch. For instance, Nusku is called as ‚Fire‛ to ‚burn‛ the witch or demon.
The elements and nature plays a foundational-role in the gods, spirits and
demons in the spiritual world.
The Kassapu works with nature as well. The need for connecting with nature
is significant as this plays a deep perspective for understanding your
individual instinct and desire. When invoking, always focus on the elements
or animal/reptile the god or demon is associated with.
The element of fire is important as it is that which brings us wisdom; i.e. the
black flame in luciferianism10 for instance suggests that through evolution as
we gained awareness of the ‚I‛ we were able to utilize reason and logic. As
the myths tell us, the gods were fearful of this at first or it was our
subconscious guilt of creating without the guidance of something above us.
Remember, rebellion is in our veins just as darkness is our origin.
10 Adversarial Light – Magick of the Nephilim by Michael W. Ford, Succubus Productions

In the works of exorcism just as in daily life, fire and water are essentials for
physical survival. Fire and water were for the ancient Babylonians the
foremost means of removing evil spirits and demons from those they attach
themselves to.
The theory of this is that spiritual beings, gods, demons, vampires, ghosts and
all other forms are existent in the shadow world; i.e. the astral plane and
ghost-world. They commune with us via the dream, thus they work in the
darkness of night.
Spirits, Gods, Demons and all the other phantasms of the spiritworld are
associated and find their vehicle of manifestation via the element which
invigorates them. The underworld itself is associated with water, the Absu
which is below where Tiamat slept and where the palace of Ea is. Based on
the cycle of the Sun and Moon, the Babylonians11 made offerings to the
Eastern rising of the Sun from out of the depths of the Absu or realm of Ea,
to then enter the mountains of darkness in the west. In this alone the
Babylonians are superior to the ‚advanced‛ Judeo-Christian and later
monotheistic faiths as they embrace not only balance yet also have deep
associations in nature itself. Later religions especially monotheistic ones
bring a separation of balance, making opposites and absolutes, all the while
taking one gods and making ‚him‛ ‚all encompassing‛ without association
with the world he created. All of the gods in this grimoire emerged originally
in some form from Tiamat and Absu, the very essence of chaos and watery
darkness. We see the gods of light such as Ishtar, gaining power by initiation
in the underworld. She draws close to her ‚sister‛ or ‚darkside‛ known as
Ereshkigal and gains further power when she returns. Ishtar is a goddess of
love and war, balanced yet extreme in passion.
11 I use this term in generic fashion, making a reference to all associated within the gods therein. It
includes Assyrians, Elamites and Chaldeans of Ur.

Ea is the lord of magick and sorcery who exists in the watery Absu. His
power was gained from usurping the throne of Tiamat’s husband Absu from
which his great palace was made. Ea takes many forms, some primordial and
chaotic as well as more humanlike. Ea is a friend of humanity, sending the
Seven Sages to instruct man on the art of magick and the ways of creation in
this physical world.
The main cult of Ea was located in the ancient city called Eridu, which was
near the mouth of the Euphrates and the Tigris. Interestingly enough, this
leads into the ocean wherein is said to be the entrance to the abyss and the
kingdom of dark waters.
In exorcisms, Ea instructs Marduk to take water from the two streams or
rather the Euphrates and the Tigris and sprinkle water upon a sick man. It
seems that all things emerge and are invigorated in the element of water.
Exorcists and Magicians would call water ‚of Eridu‛ and thus was
empowered by both Ea and Marduk.
From the ‚ me tabuti‛, ‚good waters‛ of Ea and the ‚me limnuti‛, ‚evil waters‛
of Tiamat were the powers of both good and evil gods. Ea we must remember
was a usurping god, just as Marduk yet both are found in the ancestral linage
of Tiamat and Absu, just as humans are found from Tiamat and Kingu. The
word HUL which denoted two words, limnu, ‚evil‛ and marru, ‚bitter12‛.
The bitter waters were forbidden to man as they were from the undefiled
darkness of Tiamat and the Evil Gods and Demons, while the sweet waters
were consecrated by Ea and the beneficial gods of man. The Kassapu
trespasses the law of the symbol of ‚sweet‛ water, to initiate the self in the
darkness of Tiamat just as Ea and Marduk did previous. This principle is that
of self-directing the Will to emerge stronger from the waters of primordial
chaos and become equally as gods on earth.
12 The Doctrine of Sin in the Babylonian Religion, Julian Morgenstern 1905

CHAPTER THREE
THE ROARING OCEANS OF CHAOS A Shadow Ritual &
Hymn
Mushussu dragon-serpent, a chaos-monster of Tiamat which became a
powerful force supporting the Gods of Babylon, Assyrian and Ur.
THE ENUMA ELISH THE ROARING OCEANS OF CHAOS
A Left Hand Path perspective of the Gods
The following text may be either read or recited by the practicing Kassapu
during a Temple dedication to Tiamat or the Gods; near the Babylonian New
Year or anytime when it inspires. Burn incense and meditate upon by
candlelight, connect in your mind the process of the coiling and crooked
serpent, all that transpires is the Will of Tiamat. The full circle is made
complete in the ascension of Marduk for which the dark gods ascend again.
TIAMAT AND ABSU
In the time before humanity rose from the primal slime of chaos, the darkness
stirred and slept within the abyssic void of Tiamat and Absu.
When chaos reigned and darkness was abound when the earth was not named
nor embodied Absu, the begetter and Tiamat who bore all life mixed their
waters together. It was a time which was not counted, when the dreaming
abyss of
restful slumber encircled Tiamat and Absu.
Between them two gods Lahmu and Lahamu emerged from their union, their
names pronounced and given. Soon after Anshar and Kishar were born from
this royal line, wherein years passed until they fully matured.
Anu emerged as powerful as Anshar his father, who gave his power to him.
Anu created Nudimmud in his likeness that was also powerful in wisdom and
very strong in his might.
These powerful Gods and Goddesses soon stirred in the belly of Tiamat,
disturbing the primal chaos of dreams and sleep. Absu sought to quiet the
Gods who were loud and chaotic, while Tiamat indulged their behavior
although it stirred her.
Tiamat spoke unto Absu, ‚How can we destroy what we have created? While
they are troublesome in our desire to
slumber in darkness, they should be allowed to remain.‛
The Viser of Chaos called Mummu counseled Absu; ‚O
great father, end their troublesome ways which keep thee and our Mother
from rest by day and sleep by night.‛
Absu was pleased with this and their plans were laid forth. It was soon after
that Ea came to understand these plans that the primal darkness had in store
for them. Soon after this, Ea created a spell of sleep which would cause Absu
to fall under.
Ea calmed the ancient abyssic waters and recited this spell, for which Absu
soon fell under. Viser Mummu was also
made to sleep as well. He was chained from the nose to be
kept until slaughter. Ea took from Absu his Crown, his belt
and the Mantle of Radiance and took it for himself. Ea, like his forebears,
was of darkness and could also beget light.
Absu slept and the sweet waters were still. The hunger Ea held for power was
not unlike his parents, Absu was held down and slain, and his life as it was
consumed by Ea and with it his power. Absu was now as a Great Spirit or
shade
of darkness, falling again into the abyss.
Ea cried out into the darkness, for he would reside among the Gods now. He
had a palace in the abyss created, which he called Absu in honor of his
Father. He built a great residence with several chapels or offering points for
the Gods.
Ea joined with Damkina and they dwelt among great splendor, dwelling in
the Chamber of Destinies. They gave life to Bel, who was very clever and
became the Sage of the
Gods.
Within Absu, Marduk was created and granted the gifts of the Gods. He was
poured the radiance of his parents, Ea who fathered him and Damkina who
bore him.
Made perfect, Ea understood that Marduk was while bearing light also a God
from the Darkness of the Great Mother Tiamat. Marduk while appearing as a
Solar God of victory, still held the passions of darkness within his heart.
Proud was the form of Marduk, his stare was piercing as he grew in power.
His knowledge too was great. Looking upon the lore of the Abyssic Dragon-
Mother Tiamat, he grew in respect to her even as a future Adversary.
Marduk was raised higher than the other Gods for his radiance was so bright.
One form of Marduk was that he
had several eyes and from his mouth fire blazed forth. Marduk was to be
called one of the greatest of them all. The God Anu, great God of the Sky as
both light and darkness cried out, ‚Marduk, Son and Majesty of the Gods!‛
Marduk was crowned in the radiant mantle of ten gods, terrible and powerful
in his countenance. Five fearsome rays from the primal sorceries of the
ancient abyss surrounded Marduk.
Anu begot the Four Winds and gave them birth. Anu placed the Four Winds
in the hand of Marduk, ‚For you shall have this power‛.
Anu fashioned the dust and the whirlwind which would carry his commands.
TIAMAT AWAKENS
Tiamat, our ancient mother, goddess of darkness, Serpent-Queen of the
primal abyss, Stirred upward from nightmarish sleep; The old gods, the
primal gods were angered, Went forth to Tiamat and spoke unto her; Those
who slew your lover Absu sending him into the complete unconsciousness;
They have created the four winds to stir you, We too cannot sleep in
nightmarish sleep; Mummu has been captured before thee, Let us destroy the
restless ones;
Fill the skies with a battle cry so we may conquer, Our enemy and devour
their spirits.
Tiamat listened well; it pleased her to hear this. Let us gather and rise up
now, for the children have risen Against my timeless being, fools who would
seek to Destroy what cannot be destroyed!
Tiamat opened forth a vein and with blood aroused the children of darkness,
her mighty powers of chaos.
These demons were fierce, scheming for battle day and night.
Prowling like Lions they raged about. They created their weapons and
prepared for war
Mother Hubar, Great Imperial Darkness, who fashions all things, could
choose the forms she wished to raise from primordial chaos. Her fleshly
shadow which took forms
which other gods may understand created and bore life in the abyss. Tiamat
created the shadow-flesh of Mother
Hubar to manifest her Will, this shadow was servitor and of her blood, her
consciousness entered Hubar.
She bore giant serpents: Sharp of tooth and unsparing in fang,
Whose hunger would devour the Sun if she wished it; Filling their bodies
with venom instead of blood, She cloaked ferocious dragons with fearsome
rays; These fierce dragons were clothed in terror, for they are the
embodiment of night and that which haunts above and below the earth;
And placed upon them mantles of radiance, for they became Godlike.
Tiamat chanted her words of power:
‚Whoever looks upon you shall collapse in utter terror! Their bodies shall
rear up continually and never turn away!‛
From the primal darkness, from the blackened light of the abyss did Tiamat
bring forth:
The Horned Serpent, the Mushussu-dragon, the Lahmuhero<
The Ugallu-demon, a rapid-wolf and a Scorpion-man. Fearsome and
aggressive Umu-demons< A fish-demon and a bull-man<
For these primal powers shall be forever within my coils. Their powers
unending and forever a wellspring of chthonic wisdom.
Tiamat spoke and her orders would not be disobeyed, for she was Chaos yet
also the Order from which Chaos is stilled.
Tiamat created then Eleven Gods, Monsters of Tiamat; Bearers of Great
Illuminated Radiance, those who are of the Black Flame bore merciless
weapons, for they were fearless
in battle.
For the Kassapu who invokes the long dead gods, the lifeforce which infuses
them shall make thus the sorcerer a great force of darkness, hidden in the
flesh of a man or
woman.
KINGU RECEIVES THE ANU POWER
Kingu, a great Demon-God among them was ascended now as the Husband
and champion of Tiamat. She chose
him as he would be her general, who would guide and strike at the new Gods.
‘For you, Kingu shall bear my power, for you alone shall be the greatest’
Tiamat conferred upon him the leadership of her army, the command of
troops and her vast powers. She places him upon a Throne.
‚I cast a spell for you, that you Kingu are the Greatest of the Gods! Your
power will rule over all other Gods, for you are my only lover!’
Tiamat then gave the Tablet of Destinies to Kingu and made him clasp it
tightly to his breast.
‚Kingu, your utterance shall never be altered, your Word shall be Law!‛ and
this power was conferred.
Kingu received the Anu power, for he was illuminated in blackened fire. He
ascends as a God of both Darkness and Light.
Kingu, primal adversary, who shall make war against the younger ones, stood
in his terrible brilliance.
Wearing the horned tiara, broad shouldered and having clasped the Tablet of
Destiny upon his breast, Kingu would lead chaos into the midst of the
younger gods.
Decreeing destinies for his sons, Kingu spoke unto them;
‚What issues forth from your mouths shall quench fire and your venom shall
paralyze and sicken the powerful!‛
Kingu alone commanded the powers of the 11 Demons of Tiamat, his forms
could be many and his power was great. In a chariot of blackened fire and
fearsome weapons he would lead forth an army against the new Gods who
would tear their created Order away.
For Kingu was most powerful of the Gods, next to his Queen Tiamat, mother
of all terrors and dragons. His mantle was radiance, for he bore the horns of
power. His weapons were many, he held the Mace, a sword forged of
blackened fire, lightning was his power and the sorcerous spells taught him
by Tiamat.
Kingu thirsted for the blood of the new gods, for he would have their spirit-
power and dwell next to his queen in the darkness.
MARDUK ARISES
For now Ea had heard of this news and was filled with dread. He went forth
to Anshar, the father of Anu and Ki, to tell him of his knowledge. All were
filled with dread as
the ancient ones who they had first attacked were preparing to illuminate
them.
Ea went forth again to learn of Tiamat’s strategy and yet he could not find it.
Going before Anshar, Ea spoke solemnly;
‚My spells are not equal to Tiamat’s; I could not uncover her plans. She is too
strong, mighty and terrible in her power. Her horde is powerful, chaotic and
violent. She commands them all. She roared into the darkness and it stirred
great fear in me, for she calls for her blood to be reclaimed and returned!‛
Ea and the others gods feared who she called a woman, that they considered
themselves stronger as they were men. Yet in this, they feared her more than
anything.
Marduk felt his ancestral power and primordial instinct within, though his
driven goal was power and a new order.
The essence of Marduk is to conquer, to overmaster his challenges and
ascend as a God or descend again into the darkness of his grandparents.
Marduk told the Gods he would banish Tiamat to the darkness, for his
knowledge of Magick was also great. The Gods listened and soon gathered a
council to decree the fate. The new Gods were terrified that the ancient
mother who bore them now sought to devour them all.
Marduk was given great power by this council, for they sought to make him
the most powerful of all the Gods. He was given a bow, designated it as his
weapon along with a great arrow. He carried a mace in his right hand, slung
the
bow at his side.
The body of Marduk was filled with an ever-blazing Black Flame, for this
was the gift of Tiamat to all her offspring. They would use this assumed
power against her, for they too had the blood of the serpent within them. He
then held the power of lightning, the winds and great storms which guided his
powerful chariot.
Making a net, Marduk would capture Tiamat within it. He utilized his power
to marshal the four winds to his command. Marduk as being an offspring of
Tiamat held much power from his blood. For Marduk knew both darkness
and inner light just as his primordial mother of dragons.
The four winds served him, the seven winds and the tornado. Marduk,
champion of Babylon mounted his mighty storm-chariot and held four horses
called ‚Slayer‛, ‚Racer‛, ‚Flyer‛ and ‚Pitiless‛ to guide it. These horses would
not tire but would destroy all.
Marduk clothed himself in a cloak of awesome armor, his head crowned in
the blazing and burning radiance of his ascension.
THE WAR OF CHAOS
Going forth to face Tiamat and her legions of chaos, Marduk was unafraid for
he understood fear was weakness.
Marduk looked upon the battle lines, looked for the strategy of Kingu and
Tiamat. He could not find it and was confused, his mind grew weak. His Will
soon crumbled before Tiamat, who was Mother Darkness and most powerful
among all.
The armies of Marduk grew fearful at uncovering the broken Will of their
leader.
Tiamat casted her spells, she did not even turn her neck. Her lips spoke of
lies, serpents and shape-changing forms confused her enemies.
‚How powerful your attacking force is, O Lord of Gods‛ Tiamat sent
goodwill to Marduk and he replied knowing she may be lying;
‚Why do you seem so friendly, yet your forces seek to destroy us because the
Sons were noisy? Why would you not have compassion for us? You
appointed Kingu as your lover and King, you gave him the rites of the Anu-
Power, and then you sought to destroy Anshar the Great one of the Gods!‛
Before him, Tiamat created a war-body of shadow-flesh; the Great Dragon of
Chaos was manifest. Tiamat the
Goddess of Chaos embodied her shadow with flesh and much power, for if
she stirred as she was nothingness would cast them all into timeless sleep and
death.
Omoroca was of the watery abyss, from a time when there was but darkness
eternal. When she dwelt in the subconscious of all things as life itself
emerges from her, the Terrible Mother of Draconian-Chaos! For as her
Shadow took flesh she formed a black mirror of her true form in the Abyss, a
great and powerful dragon bearing the claws of a lion, a serpent-tale which
bore venom, the head of a tiger and dragon in one flesh, a griffin like body
with scales of a serpent. Her eyes burned with unnatural light and she held
great fires within her mouth. Her serpent tongue whispered spells of her
desire, which at this moment were of causing the death of their spirit-souls
and seeking the blood of the new Gods.
Marduk then challenged her to single combat, for which she lost her control
and raged with fury against him.
Her lower parts shook from the depths of the abyss. She recited her
incantations and let loose her spells of darkness. Her utterances were
terrifying, blood-haunting and creating images of the abyss. Her spell of
death would have all the new gods offering their Spirit-Souls to Her and her
horde of Chaos-beasts.
‚Who would fathom the great mysteries of primal darkness? I will drink your
veins dry O frightened children.‛
Marduk and Tiamat faced each other; he let loose the four winds of terror.
Tiamat unleashed her 11 chaos-monsters seeking to devour the gods who
stood against Omoroca For Marduk had inherited the blood of Tiamat, so it
was sweet and harsh within them. Marduk feared his end, for Tiamat was
primordial Chaos embodied. Her shadow
great, still not her form which he alone could not fathom. Marduk, fearful of
Her, that great power called upon the four winds to shock and still the 11
chaos-demons who were filled with blood, and to then with a net Marduk
created cast upon Tiamat’s battle-flesh and capture her, binding her in a
desperate moment before he perished before his glaring fangs.
For now Marduk called the Winds which assaulted Tiamat, the great dragon
opened forth her mouth to consume these winds. Marduk commands the
Imhullu-wind to fill her open mouth that she may not close it. Marduk sent
forth his arrow through her mouth and split this shadow, bleeding now while
she curse and cackled before him.
‚Darkness is my eternal form, for I coil in the abyss. You cannot destroy that
which is immortal, only stilling this body in which I have created. Your blood
is mine, for I
exist within it already. I shall manifest in ways through you Marduk, and the
other Gods. I shall command when you do not see it and your will is nothing
but my own. For this shadow flesh shall enter darkness, my spirit will haunt
among you all. I shall be the unseen when I command you; you shall think it
your own design.‛
Marduk cut her further with spear and she fell again into darkness. The
monsters of chaos now were uncontrolled and Kingu raged against Marduk.
The lightning bolt filled Kingu first and he soon fell. Marduk took the Tablets
of
Destinies from him and he too entered darkness.
Marduk spared the demons of chaos, knowing he was still weak. They would
walk among them, uniting for one cause. The spirit of Tiamat commanded
this, that she would fulfill her desires unknown to Marduk.
Still shadows bore her blood from her veins and the four winds took it away
from the profane. The Priests of Tiamat and the Anu-Power would raise her
from ancient slumber
again.
From the deceased Kingu whose s pirit went forth sleeping in death still
resounded with Tiamat. The blood of Kingu was used to infuse man with
higher intellect or that very
possibility. Kingu, whose spirit of war was captured within the orb of the
Moon, calls out from the abyss.
The Blood of Tiamat infused Kingu with immortality, thus his form would
change and re-emerge as Azag or Asakku, a great demon-god of the Zagros
Mountains. In the spirit Kingu may seek all of us, for our blood is his and is
thus a direct link to our ancestor. As Kingu was granted the Anupower he
thus decreed his destiny as immortal and to always rise from the darkness.
For it was arrogance which thought one could slay something which exists in
the coils of the mother-serpent, primordial Tiamat.
As for the Children of Tiamat, she is of primordial darkness, that from which
the outer worlds are composed. She may not be destroyed but is sleeping in
darkness. From the darkness emerges the torch of illumination. Only a shell
was cut down as it was the decree of Kingu as the bearer of
the Tablet of Destinies that they shall rise up again in new forms, unbenowst
to their grandchildren the usurping gods.
Tiamat stirs through the subconscious of humanity, those who may hear her
calls shall resonate as her Priesthood. She is the immortality of power, the
eternal hunger for life continued. Tiamat is the Goddess of the Coiling
Serpent, the eternal one whose blood along with Kingu created this world.
Those of the priesthood of Tiamat shall utilize Chaos and Darkness to create
their worlds according to the Will alone. Listen to Tiamat and hearken to the
voice deep within the darkness, for she guides well.
Tiamat is the Mother of All; she is the sorceress who is both cunning and
eternal. She has offered clues to the gods and humanity, her ultimate children
born of her mate, Kingu. Her draconian form was only one of many, for she
in spirit is the crooked serpent coiled about the world.
Know that we are descended directly from Kingu, his creator is Tiamat
herself. We thus carry the blood of the god and the chaos-majesty within us.
For Kingu awakens in us, who uses the Luciferian sorceries contained herein
may use the sleeping dragon to rise up and then through the self shall we
control the gods’.
The Brood of Tiamat from a vessel from Nineveh
Anu and the Birth of the Anunnaki by Marchozelos
Tiamat the Goddess of Darkness and Sleep
Kingu the God of Chaos and War by Marchozelos
Betrayal and the War of Chaos by Marchozelos
Tiamat manifesting Hubar the Maker by Marchozelos
Kingu Stirring the Chaos-Monsters for Battle by Marchozelos
CHAPTER FOUR
THE GODS AND DEMONS OF MESOPOTAMIA THE
DOCTRINE OF TIAMAT
Tiamat and Apsu/Absu were the first two principles, Tiamat being the salt-
water ocean, symbolized as darkness and abyssic waters and Apsu as fresh-
water. When Apsu mingled his waters with Tiamat her salt-waters overtook
them and the first two were born, Lahmu and the goddess Lahamu. From
these two came forth Anshar and Kishar, then Anu the great god of the sky.
Mummu, the Vizer of Apsu, is called the first born of the two, Tiamat and
Apsu. His name symbolizes ‘making’ or noise relating from mud or
primordial chaos. The disruption of the primordial darkness was when the
young gods continually bothered the sleep of Absu and Tiamat. Mummu, the
one of action between the two thought to slay them, the earthly, freshwater
principle of Apsu soon agreed. While Tiamat would not agree, Ea, utilizing
his skill of magick cast a spell to cause Mummu and Ea to sleep. Ea took the
belt, crown and Melammu or ‚Mantle of Radiance‛, then killing Apsu. Ea
created his great underwater Absu Palace from his slain grandfather, residing
in his newfound power.
Tiamat was soon enraged from which Ea was afraid. The great abyssic
darkness would spread to all, devouring those noisy and disrespectful gods.
We can see a common trait among Tiamat and the 11 chaosmonsters; she is a
goddess of night and sleep, her realm is thus that of the dream and nightmare.
She creates many composite forms there, her power alone there is greatest
and undestroyable. If she is slayed in one form, she returns with another.
To fully grasp the iniitation of Tiamat’s magick we must look to our
subconscious and dreams. The psyche holds the keys to our experience and
relation in the physical world. In all of your ritual workings, keep records of
your journey and experiences. This will provide a framework for future
initiation and reflection.
The sea and dark waters are the abode of the greatest God of Magick,
Ea/Enki. From his shoulders flow the two streams which renew and maintain
life itself. It is from the dark waters that all emerges, from the Apkallu who
comes forth from the sea to instruct humans to the great Magickial
awakenings that Ea brings. Listen to the dark abyss, do not wade in the
waters, expecting a result. Walk directly in and fully enter the depths, for you
will feel the primordial transformation begin. Remember that Ea too takes the
form of a sea-dragon-serpent as well, just as his forebears. The primal is very
much our key to ascension as individuals; we must not attempt to lock the
darkness out.
THE GODS AND DEMONS
You shall find no defined ‚good‛ or ‚evil‛ here; the ancient ones shall not be
limited to the dualistic extremes of later JudeoChristian inspired faiths.
‚Good‛ and ‚Evil‛ are contemporary moralistic concepts which have no
association with nature itself. Predatory animals and reptiles do not act in a
moral structure; they kill to survive. The Gods of old are deeply associated
with nature and within our own selves.
The Chaldeans were very knowledgeable in the path of ancient sorcery and
magick; we shall attempt to re-establish a modern practice of their ancient
workings. It is of course necessary to describe and define the Gods to fully
comprehend their duties and purpose.
NATURE AND RELIGION
To understand the Gods and Demons of ancient Mesopotamia you must
consider the environment in which this culture thrived. The Gods are a direct
mirror of anthropomorphic idea in the interplay of human and nature. Desires
such as fear, lust, hate, love and the primitive survival instinct all play a
distinct role in creating the Gods. Often the Deities and Demons are
representations in part Storms, rain and other of specific manifestations in
nature.
natural phenomena in part fill the foundations and controlled divine orders of
the Gods. Our subconscious minds fill the other which gives manifestation to
the Gods in this world. We build them with offerings, worship and
recognizing their roles in nature.
As these Gods grow more powerful by our continual energy – thought –
offering rituals, they begin to interact with us subconsciously. As our
initiation goes further, as we deeply connect with one particular God or
Goddess; we may at some point find ourselves becoming as much of a part of
them as they are of us.
The difference from a Luciferian and one working to achieve a complete
unity with divinity is that the Luciferian wishes to become ‚godlike‛ and will
invoke other anthropomorphic deific masks and non-anthropomorphic
demons to perceive and devour their knowledge. Luciferians refuse servitude,
yet the ideal is not arrogance.
The fundamental aim of magic(k) is control throughout history, yet
Luciferians view this only as one aspect of it. Sorcery is about control of your
experience-environment and ensuring occurances manifest in accordance
with the Will. Magick is a non-mystical approach to gaining control of your
potential future, minus the unforeseeable such as sickness and accident.
Magick is about ‚ascending‛, refining consciousness and the higher faculties
of the mind and spirit. To ascend is to overtake the role of a divine god or
power, not to replace the role humanity assigned them yet rather to have the
perception that you are the only consciousness in control of your future.
The ancient Gods of Chaldean and Assyrian religion and myth are balanced
in many ways; they are neither completely ‚good‛ nor ‚evil‛ in any defined
way. Like nature they destroy and create. The religions before the vile anti-
human and anti-nature Judeo-Christianity were based in the ‚Survival of the
Fittest‛ doctrine of natural order.
Animals play a distinct role in associations with the Gods and Demons. Lions
represent power and mastery upon the earth, the eagle represents power and
accomplishment in the air, serpents represent wisdom and the underworld,
bulls represent strength and water and carp is wisdom. In the Chaldean
religion, there is association with nature and the self. In understanding the
Gods and Demons of this grimoire, think carefully upon their symbols and
anthropomorphic forms in myth and religion; then apply your offerings based
on their role to the goal you may have.
In the Tablet KAR 30713 the gods manifest in a specific tradition that the
ghosts of the gods have entered specific animals. Tiamat manifests as a
camel with horns, a cut off tail and bound feet. The Daughters of Anu,
obviously Lamashtu appear as gazelles. The ghost of Anu is a Wolf, we see
a closer connection with ur.bar.ra which is a-nu and means ‚The Wolf-Star
is Anu14‛. Enlil manifests as a donkey. One may wonder little as to how
much later medieval grimoires associated former deities as mere demons with
little power.
Nature is a consistent interaction of predator vs. prey, kill and devour or be
the victim. We find the beast and therionick spirit in nature, such is the
temple of darkness.
13 Mesopotamian Geography. 14 Mesopotamian Geography, pg.6.

THE GODS AND DEMONS The Similarities and

Classifications
Understand that ‚Gods‛ are related to specific phenomena in nature and the
human mind – body – spirit. Gods have both destructive and creative
attributes; generally have a strong balance in their presentation. Demons
generally are on a level between humans and gods. The Sumerian term for
demon is ‚Maskim‛ and in Akkadian as ‚Rabisu‛. Demons can be both
creative and destructive, both assisting humanity and harming them
depending on the spirit.
As you can read, there is a difference between ‚demon‛ and ‚monster‛ only in
anthropomorphic manifestation; i.e. artistic presentation in ancient tablets and
cylinders. ‚Demons‛ generally are upright as man and ‚Monsters‛ are often on
all fours. This is not an absolute as several of the 11 Monsters of Tiamat are
upright on two legs.
Demons or the Seven pantheons are present Maskim in strongly in
Akkadian and Sumerian magical incantations or sorcery. They represent the
instinctual drives of man as well as sickness and the manipulation of others.
Demons are often carrying out the Will of the Gods in association with their
nature. Simply written, some demons are associated with causing sickness,
when a God wishes to punish a mortal, they enlist the aid of the demon that
can cause the ailment.
Demons are also counter-acting beings which do not act in accordance with
the natural order, unless supporting a task asked of them by the gods. In
ancient Mesopotamia, demons do not have a cult, thus they cannot benefit
from the interaction with humans. The modern Kassapu creates a cult for
them, libations and offerings are made in relation to the demon and the
Kassapu, and thus they benefit from this close interaction. Some demons are
created from Anu, thus they are like Gods themselves except they hold no
association with humans other than feeding from them or causing some
weather based disorder. A perfect example is the Seven Maskim, demons of
the ignited spheres who are associated with various manifestations of
weather, nature and the beasts of prey. These Maskim are in turn Gods except
their nature will most likely not evolve further.
Magick is the process of ‚ascension‛ and the process of spiritual and mental
transformation into a self-deified god over a long period of time. While this
concept is easy enough to understand, the actual process is quite difficult in
the early stages.
There are three basic types of magickian or new age types in this world; they
are either mentally imbalanced, viewing the world and some one-side ‚love‛
interpretation or finally those who are merely misinformed and uneducated in
the history of theology and religion, thus proceeding with their initiation from
a JudeoChristian ‚dualistic‛ viewpoint.
The first two categories are helpless as both are mentally ‚hard wired‛ to
think this way, thus if they are able to rise above this outlook; the first
moment comfort is needed they will retreat to the gratifying world view they
have chosen long ago. The last category is the most hopeful as mere study,
application and result-oriented work will enable the brain to continually
evolve and change in accordance with the Will.
What separates the Adept from the lagging initiate is the ability to look at the
gods and demons in their selfish actions. All gods and demons act in the self-
interest of the manifestation they represent. Demons are considered
destructive and selfish as they act according to the phenomena they have
affected; Gods are considered mostly helpful and righteous as they have
layers of ‚light‛ or non-threatening imagery around them. These same gods
are often just as destructive and all demand the continued investment of belief
to continue their existence in your conscious mind.
The same is said in any society. Look how many so-called ‚Priests‛ have
abused children, shown preference to a ‚type‛ of people contrary to their own
spiritual laws (those who attend and support their particular social group).
‚Satanists‛ or even ‚Atheists‛ are considered ‚evil‛ because they are cloaked
in something ‚other‛ than the mantle of righteousness.
When all illusion is stripped away, all the pleasantries are burnt to reveal the
true nature then can we see all gods, demons and humans are self-centered,
destructive when angered and kind to those who serve or support their
purpose or goals. This like the Babylonian pantheon is entirely self-centered,
which is the entire basis of religion no matter which form it may manifest in.
DISTINCTIONS BETWEEN GODS AND DEMONS
The distinctions between gods and demons/monsters are in their opposites,
ruling gods have respective control over certain situations and
demons/monsters often represent a reaction to those situations.
Gods in Mesopotamian myth and religion have specific responsibility in the
cosmic structure and order, while demons often have limited cosmic
functions in this area. Often Gods have specific order over dry land, with the
exception of Ea, who reigns in the depths of the ocean-abyss. Demons often
have residence in the mountains or in the sea as well.
The exceptions are the Sebitti or the Seven Maskim who are able to dwell
where they wish, who are affixed to all elements. As with
Asag/Azag/Asakku, demons or monsters are associated with usurping rulers,
rebels and those who challenge the perceived ‚rightful‛ rulers.
Gods are a standard offer an ‚unseen‛ stability, like a foundation for the order
of the cosmos. Demons have often direct interaction with humanity. F.A.M.
Wiggerman15 makes a clear association between the two which also defines
that Gods represent the entirety or whole for which their specific phenomena
belongs to. Demons represent a specific phenomena and acts accordingly.
Thorkild Jacobsen in his ‚The Treasures of Darkness‛ makes a clear
ascension between the Therionick (beastlike) forms of the gods and their
transformation to human form in later religions. For instance, in early
Dynastic periods, the Therionick or Animal forms were primary while in later
periods the human form competed with the animal form to the later time
when the gods had a primary human form. This no doubt had importance in
the Priesthood of the specific gods drawing a close association with the
development of the people.
The Therionick/demonic forms still have their well-spring source of vitality.
In the atavistic sense, they often ascend upward from the darkness of the
subconscious to then give us glimpses not only of their primal form yet also
their ascension to our conscious mind – or human deific mask.
The legend of Gudea, a Sumerian ruler had a dream in which the God
Ningirsu appeared in the form of his primal self, the liongriffin Imdugud also
known as ANZU. The Imdugud is a liondragon who causes much counter-
action or chaos and represents sandstorms, fog or mist.
The Underworld God Ningishzida has two horned serpents, or ‘cerestes
cerestes’ rising up out of his shoulders, relates that in his primal aspect he is
associated with the Basmu. This god is the ‚Lord of the Good Tree’ and is
attributed to the fertility of the underworld, the growth from the roots of
darkness as well as the cold, clean waters of Irkalla. In addition, the serpents
from his shoulders and the caduceus represent the poison and beneficial
nature of Ningishzida. Heaven, the abode of He guards the gate of the
Highest
15 Mesopotamian Protective Spirits

ANU16 and equally dwells in the underworld and is associated with the
constellation known as Hydra.
It is important to consider that the gods also take Therionick forms in
reference to constellations or specific actions they reside over. Understanding
such symbolism and any god or demon you may work with will have specific
aspects which may manifest in dreams or the living world; perhaps as a
dream or an interaction with a specific animal/reptile.
POWERS & WEAPONS USED BY GODS & DEMONS
The Thunderbolt held by many gods of darkness, storm and light
The distinction between gods and demons within the Mesopotamian pantheon
is one of purpose, representation and natural order. Specifically, demons have
more ‚rebellious‛ aspects thus bringing a sense of individuality and
anthropomorphic association; even if they do not assume human visage.
There are specific weapons the gods have in their possession at different
times, which no doubt are symbols for aspects of nature and are later
mirrored by the records of Kings.
The ritualistic may utilize some of the symbolism within ritual simply by
recititng and visualizing the weapon directly affecting towards the goal.
Utilize it, believe it and imagine it striking or touching something to create
the outcome you wish. By doing this you will over a period of time train the
subconscious into defined meaning when viewing this symbol on a conscious
level.
16 The Myth of Adapa, Ningishzida appears in the abbreviated Giszida.

TABLET OF DESTINIES

The Tablet of Destinies was described as a cuneiform tablet from which fates
were written. The one who possessed the tablet was bestowed the ‚Anu
Power‛ or supreme power and authority. Tiamat bestowed the Tablet of
Destinies to Kingu who was then empowered as a God who would lead her
army of chaos.
 A mythological rendition of
the Tablet of Destinies
ANUTU
The ‚Anu Power‛ given by Tiamat unto Kingu when he was given the Tablet
of Destinies. This is the supreme power in which the god is self-deified and
knowingly has the power to direct his or her existence as they are able. After
Kingu was defeated, Marduk took this power. The Luciferian or Kassapu
looks to this as a symbol of antinomian or ‚lawless‛ perception; no god will
govern who bears the Anutu power. It may also be perceived as a symbol of
awakened consciousness, or ‚The Black Flame‛.
MELAMMU
‚She cloaked ferocious dragons with fearsome rays, and made them bear
mantles of radiance, made them godlike<‛ – Tiamat’s empowerment of the
11 Monsters of Chaos in the Enuma Elish
The Sumerian Melam or Melammu, the Akkadian word, denotes a ‚mantle of
radiance‛ which gods and demons may put on when they wish. This divine
radiance is symbolized as a great light which inspires Ni, the feeling of awe
or terror. On the image of the Musmahhu (7 headed dragon-serpent) the
flames which rise off of it can be understood as Melammu. This was the
divine radiance, in which Tiamat cloaked her 11 chaos-monsters in which she
raised them to gods with a chant. Other then the first 11 Monsters of Tiamat,
Kingu and then soon after all of the gods gained the cloak of radiance in
which they could adorn. Huwawa, the Demon-God of the Cedar forests of
Lebanon had seven rays of Melam and was under the guidance of Enlil.
Melam can be considered a force of the psyche or Will of the Demon/God,
likewise the theory of the Kassapu as he or she grows in practice may build
up through meditation and discipline. This type of presence may be sensed in
the physical world if the bearer is wishing it to be so or ‚cloaked‛ as well as
in dream projection.
Ancient Assyrian Kings emulated this as well. Tiglath-pileser I (1114–1076
BC) inscribed reference to this power in his cuneiform records during his
reign, ‚Tiglath-pilesar, the fiery, fierce flame, the mighty battle-storm‛, such
is the early symbolism and relation to the King as the vessel of his gods.
MELAMMU AS THE BLACK FLAME
Melammu was originally possessed by Apsu, Tiamat and then she gave this
potent cosmic radiance to the 11 Chaos-Monsters, Kingu received the Tablets
of Destiny and this divine light as well. Medieval alchmemists had a name
for the concept of this light, which they associated as the light in the depths
of darkness. The light they write of, Melammu is called the ‚Sun in the
Earth‛, the earthly, invisible sun is called ‚black sun‛ and ‚fire of hell‛. In the
‚Underworld vision of an Assyrian Prince‛, a vision of Nergal, the God of
Black Fire, the underworld and the Sun at Midnight is described:
‚I raised my eyes, the valiant Nergal seated on a regal throne, appareled with
the royal tiara; with both hands he grasped two grim maces, each with two
lion-demon heads..His grimly luminescent splendor overwhelmed me..‛ –
Livingstone 1989, 72
The term used for ‚Luminescent splendor‛ is ‚melammusu ezzuti‛ and is the
divine fire, the rays of consciousness and inner power which may be
concealed or brought out. This divine light is found in the darkness, it is
consciousness defined, initiated and controlled through the enlightenment of
purposeful experience.
In Islam, Henry Corbin makes reference to ‚Black Light‛ which is a survival
of the concept of Melammu and the underworld. This light represents the
highest spiritual stage towards enlightenment. This black light is of the
Islamic Shaitan, the Adversary and is a light which ‚attacks, invades,
annihilates, then annihilates annihilation‛ – Corbin, 1978 and Mehmet-Ali
Atac.
The result is wisdom and inner power, Melammu is to be found only in the
Darkness, just as all the Divine Order-based Gods possess, they obtained it
from the darkness.
The Assyrian king Esarhaddon, son of Sennacherib was crowned king
according to his inscriptions by Anu, who crowned him, the throne given by
Enlil, weapons bestowed unto him by Ninurta and the Melammu or
‚splendor-salummatu‛ by the Lord of the Underworld, Nergal.
Melammu is a great power bestowed through the exploration into the
underworld, through the darkness of our primordial origin. All the demons
and gods of importance possess Melammu; it may equally be hidden away
when one wishes to not display it. This type of divine black fire, or radiance
may be built up by the Kassapu through meditation and consistent initiation.
The more one struggles in the Great Work, the greater it will shine.
An interesting point is that the Black Light of Melammu is a consciousness
and divine radiance earned through exploring the darkness, yet once attained
is a potent cosmic power and the very light of Magick itself. Thus, in
summary, all Magick is derived from the divine Blackened Fire of the
Underworld, even for the ‚Natural Order Gods‛ and thus any attempt to ‚hush
up‛ the exploration of the darkness should be quickly put to an end!
PULUHTU / NI
‚Whoever shall look at them shall collapse in Utter Terror‛ – The Spell of
Melammu to cause Ni to those in the presence of the 11 Chaos-Monsters.
Puluhtu or Ni is the emotion which comes over humans and other beings
when in the presence of a god or demon who has the Melam power on which
is described as a ‚cloak‛ and also as a ‚mantle of radiance‛ or crown upon the
head. Ni is the emotion of fear or as if something is ‚watching‛ you. It may be
considered that astral/dream projecting demons and gods may use Melam to
cause the effect of Ni, which in the person affected will cause intense anxiety
or a high level of fear, thus which the one bearing Melam may then in turn
feed from the excess energy released by the individual.
The original monsters of Tiamat possessed Melammu in its purest
manifestation, the original. We notice through various myths, including
Gilgamesh and his interaction with the Scorpion Men, the Melammu sets
forth terror and fear as it is a type of divine radiance, thus the Puluhtu or Ni is
fearsome in purity. Apsu, the first husband-king of Tiamat, could only be
killed when sleeping as Ea was only able to remove his Melammu then.
KASUSU
A destructive power used by the gods, most likely relating to the storm.
ABUBU
The flood-weapon of the gods, manifested as flash-floods, torrents and
watery-chaos caused by such phenomena. AdadEnlil used Abubu as well as
Nergal and Ninurta.
SHARUR
The weapon of Ninurta which is symbolized as a mace. This may be
associated with the Seven-Headed Serpent Mace held by Ninurta.
ASQULALU
A weapon which is thrown, from a mythological perspective, perhaps a
spear-throwing stick or even an arrow.
KAKKU
The mace or ‚kakku‛ is held by the Ugallu demons. It is a ‚magick weapon‛
utilized in their spiritual attacks.
QULMU
The Hatchet held by the Sebbiti in human form on the reliefs of
Ashurbanipal. The human form of the Sebitti at times makes them separate
from the Seven Maskim/Sebitti, although they are both identified with the
Seven Stars and are one and the same in the Erra and Ishum.
DEMONIC SPIRITUALITY
The evidence of the nature of demons suggests that there is a path of
‚ascension‛ and ‚immortality‛ in Mesopotamian spiritualism. For instance,
the Gods were represented in early Sumerian times as ‚Ilu‛, meaning that they
dwelt in the sky. As the Gods of the Sky could compel destiny to go in their
favor, humans would conduct offerings to inspire the Gods to compel such to
their benefit.
The demons of ancient Mesopotamia are widely varied and different in
nature. The various spirits dwell in both the sky, the sea, the desert and in the
Mountains. In addition they dwell also in the earth and within the dark places
humans do not go.
The spirits of ancient Mesopotamia exist in what we call the ‚Astral Plane‛,
or the one of spirit in which humans cannot visibly see in normal
circumstances. It can be assumed in sorcerous practice that spirits draw
strength in the physical world by feeding from the astral energy from living
humans.
Each human in Mesopotamian lore has an Ekimmu which means ‚the thing
which is snatched away‛, the spirit of each living being. The Ekimmu17
which is also called the Gidim is the spirit of a deceased person which goes
forth to live in the Underworld. The symbol of a God is a star, as in the case
of Inanna / Ishtar indicating the spiritual and ‚astral‛ connection between
deities associated with the sky.
These gidim or ekimmu were offered to by relatives or those affected by the
shade. Offerings were in the form of regular food or drink. Like Ancient
Egyptian Magick, one may offer incense as well. If the ekimmu is not fed
then it will become restless and begin to haunt the living. Often, ekimmu are
the spirits of those who physically die in problematic circumstances, murder,
extreme sickness, starvation, not being laid to rest or buried properly, etc.
The Seven Maskim, being the children of Anu and Ki are immortal demons
which are manifest in not only nature as storms, wind yet also take composite
forms of animals and reptiles with human attributes. The Seven Maskim also
may take tangible form to drink blood and to consume human flesh when
seeking their victims. These Maskim or Demons are also called Gods in
various incantation texts.
THE CLASSES OF DEMONS
Chaldean demonology is perhaps the richest, detailed and insightful of all
religions through modern Christianity. The divine powers (including non-
physical, spiritual beings) that control some aspect of nature or phenomena
are divided into three specific classes depending upon their power and
influence. The basic categories of demons were collectively organized by
Thompson in his works18; however they are from the tablets themselves.
17 The Akkadian spelling is Etemmu

In Mesopotamian demonology, there is a direct association with evil spirits

which bring disease, or manifest as disease from the underworld. The
Kassapu or Luciferian working in the dark currents in the modern age will
find that the mind offers the capacity for which the demons and evil gods
shall be worked with. If you invoke them and use the incantations to work
within you towards a goal, there will be little area for sickness.
No matter if you believe that demons are literal spirits or subconscious
aspects of the deep desire of man, or if spirits exist and manifest through the
subconscious of the Kassapu the results are often the same. Approach the
demons, evil spirits and gods with mutual respect and you will achieve
suitable results.
THE SHAPES & APPEARANCE OF DEMONS
Demons and evil spirits of ancient Mesopotamia assume numerous forms.
These spirits haunt the deserts and haunted places avoided by man, however
at certain times wander into the dwellings of humans and in their streets to
take hold of their bodies and spirits to grow stronger from in the physical and
astral world.
It is commonly understood that from the earliest records of the manifestation
of spirits, from the works such as this is derived, to Egyptian Pyramid texts to
early Palestinian and JudeoChristian lore, spirits assume forms of animals
and specifically predatory animals.
The Kassapu may consider that spirits or demons manifest in the forms in
which they are associated with, based on the element and function. If a spirit
manifests in a dream as half-bird would symbolize the power of the air, of
spirit-travel and crossing from this world to that of the dead. If using an
incantation to call forth an evil spirit to a specific object, mentally visualizing
the spirit in an associative form would prove useful in the subconscious and
conscious mind aligning association to the desired goal.
18 Devils and Demons, see bibliography.

The raven is found in roughly eight species in Palestine and dwells in

desolate ruins, glens and deep areas where humans don’t regularly frequent.
Ravens (including crows) are considered unclean birds by both the Hebrews
and Arabs, who consider the birds to be associated with the spirit world
including that of devils. Arabs consider Ravens to be birds of illomen and to
foretell death. For Luciferians, Ravens do not foretell death. They represent
the opposite; a spiritual event or subconscious awakening. The shadow is
welcomed and revered by Luciferians as well as the concept of light.
Luciferians are nourished and empowered by darkness; illuminating an inner
light of wisdom and experience.
Sorcerer’s have since ancient Egypt been associated with ravens as well.
Eagles and hawks also have magical significance, being symbols for specific
conquering gods and powers throughout antiquity including Zeus, Assur,
Horus, Ninurta, Ammon-Ra and many more. In the Histories of Rabban
Hormizd the Persian there is a legend of a sorcerer named Zakkai who sent
devils to plague Rabban who saw the evil spirits assuming the forms of Black
ravens, who sought to break in his bed chamber and destroy him. These same
devils as they are referred to as ‚shooting out their venom upon us‛ which
draws association to the spitting Cobra which dwells in Egypt, Ethiopia and
Kenya.
ABSU
Primordial Fresh Water God
Absu is the first husband of Tiamat, representing the primordial fresh waters
of the earth. Within the creation myth and variants, Absu is the name from
which the God Ea forms to be his dwelling from the dead god Absu. Absu
has a primordial form as well; he is symbolized as wearing a crown, his belt
and mantle of radiance indicating an anthropomorphic form.
TIAMAT

Dragon-Serpent of Chaos Mother of All Gods and Demons

Tiamat is described first in the Epic of Creation as the abyssic mother of all.
Tiamat is equivalent to the Hebrew name ‚Tamtu‛ relating to the sea. For this
reason, it is logical as to why she is represented as a great serpent or
composite dragon. Tiamat is the mother while Absu is the primal father,
Tiamat’s original lover. Absu is considered the freshwater ocean that dwelt in
the abyss, or underneath the earth before the creation of man.
Tiamat was associated to the word Tamtu representing the ordinary sea, while
Tiamat represents the primal sea as well as the primordial composite dragon
which reigned within it and manifested in numerous horrifying forms.
In Corey’s ‚Ancient Fragments‛, several religious myths and lore survived
from ancient Babylonia to the Hellenic period were compiled by Babylonian
Priest Berossus. Among the lore was the creation and origin of all life tale
which is a variant of ENUMA ELISH. The ritual hymn (the Enuma Elish is a
Babylonian New Year hymn) involved Tiamat and Absu. From the darkness
and the abyss of waters, two hideous beings who were produced from a two-
fold principle. There were also men who had wings, or two faces, one body
or who had both sexes and the legs of a goat, horns or were serpent like,
dragon-men. Over these presided Omoroca, known as Ummu Khubur,
Thalatth and Tiamat, the Mother of Darkness.
Tiamat is the foundational force of chaos which uplifts and gives power to
fiends and Adversarial Powers of the Abyss. From the abyss of primal waters
did life evolve and crawl forth from the darkness. Their blood composed of
the Lord of War, Kingu who provides the motivation or aggression and
ascension from primal instinct.
"There was a time in which there existed nothing but darkness, and an abyss
of waters, wherein resided most hideous beings, who were produced of a two-
fold principle<human figures were to be seen with the legs and horns of
goats‛-TIAMAT by George Barton
Tiamat is the primal aspect of the Serpent or dragon itself – the spark of
intelligence and possibility of life through willed desire. As the universe is
chaos itself, from which we are a part of darkness, we thus can return to it.
Tiamat, through Kingu is our father as his blood according to the legend gave
us life.
Tiamat is a protean goddess; she assumes the mask which suits her.
Traditionally, her war-form is seen is the combination of a dragon-lion,
several horns, a face of a lion, cruel fangs, a serpent or scaly tale, the sharp
claws and hands shaped as the paws of a lion, wings with sharp talon-feet as
a bird of prey. Sometimes she is shown with a serpent-penis, which is
explainable as the constellation descriptions of Kingu and Tiamat joined as
one to battle Marduk. At times she is described as both woman and the dark
waters, also as having the body of a cow and goat. She is described as having
udders, a tail and a horn which in the form of a Camael is cut off by Marduk.
Tiamat is also shown in the form of a gigantic horned serpent. When Tiamat
was creating her children, the 11 Monsters of Chaos, she took the form of
Hubur, the creating one. Her link as the primordial salt-water sea is the
foundation from which life crawled to the shore via certain evolution
theories.
All of the gods originally were not as anthropomorphic as they later
appeared. Tiamat and the demonic gods retain their therionick, primordial
composite manifestations. Tiamat is described as having four eyes, the two
right eyes are the sources of the Tigris and her left eyes are the source of the
Euphrates. Tiamat’s adversary and descendant, Marduk is endowed with four
eyes and ears.
She seeks to devour the Gods themselves, thus she recognizes she is the First,
the Goddess which should be viewed in a creative and destructive balance.
She still holds maternal instincts, for she did not want to destroy the younger
gods at first; she counseled Absu, her husband, that they should not kill the
gods.
Tiamat and Absu created numerous children, who became the great gods who
later preceded them. From Tiamat and Absu came forth the vizer or attendant
Mummu, who is regarded as a child of chaos. The first gods from Tiamat and
Absu are the Ilu Limnu, great spirits of darkness of which remained in the
world after Tiamat’s spirit was cast into further darkness of the abyss.
MUMMU TIAMAT

Tiamat is regarded as the primal deity of chaos and creation in modern chaos-
magick and vampyric circles. She holds the collective power of primordial
subconscious, our origin and that primal urge for satisfying our desire for
continued existence and those lusts which we bare in our minds and bodies.
She is a perfect symbol of our predatory instincts and our potential as
creators. We must not ignore the balancing aspects of the dark mother.
Tiamat manifests as Ishtar of Nineveh, her form much more suitable to the
new gods who are unaware of her true face. In the tablet ‘Piristi ilani rabuti’
(Secret of the Great Gods)19 Ishtar of Nineveh, is our Dark Goddess Tiamat,
who incidentally is the Wet-Nurse of Bel.
Some Kassapu and traditional Luciferian witches will seek to find a
consistent ‚cord‛ in which to draw from the dark goddess, here we are able to
see a literary path of connections between the primal darkness and the later
manifestations.
Understand that Tiamat is a multi-leveled deific mask of complicated
symbolism. No matter if you choose a theistic or atheistic view, the great
goddess is a mirror of our subconscious; our origins when we crawled from
the primordial ocean. Tiamat is our beginning; elder darkness and still a great
empowering force which drives us. She was not destroyed in her battle with
Marduk, for she lost that battle and simply evolved.
19 Mesopotamian Cosmic Geography, Tablet KAR 307.

It should be noted that Tiamat is never referred to in any clay tablets as

‚goddess‛, specifically as she is the darkness before record or perception. Her
symbol is the untamed abyssic waters, that which all the other gods’ feared to
attack. All dieites have the symbol of MUL, a Sumerian sign representing the
designation of ‚star‛ or ‚god‛ before their names, which Tiamat does not:
Another clue to her protean nature.
Tiamat is our all-mother; the great serpent which is protean in shape and
form; she manifests as other goddesses later on. One must consider that
Tiamat is a symbol of our continual process of evolution, maintaining the
primordial and creative serpentfire (i.e. Black Flame) we humans call
consciousness; we are aware of our individual being. In one perspective
Tiamat is the primordial force which exists behind human consciousness;
aware of the instinct of survival and the accumulation of inner power; the
very driving point of the human race and religion!
Marduk is just a vessel for the continued evolution, his powers in all myths
are capable yet by reading the original (and various) versions of Enuma Elish
one cannot help but think Tiamat holds back her power in order to rise again.
MUMMU

Sukkal (Vizer) of Chaos

Mummu is the willed form of Tiamat and Absu called the vizer or primal
form of chaos, which was like ancient water from which all emerged. In
ancient Sumerian, Mummu represents ‚One who has awoken‛, in Akkadian is
‚maker‛. Many other gods including Ea and Marduk adopt the epithet of
Mummu when creating. Mummu in addition has an association with ‚fog,
mist‛ and thus the shadowy aspect between darkness and light. It must be
noted that Mummu acts in opposition to Tiamat and suggests to Ea that they
slay the young gods; suggesting another concept of ‚Triad of Chaos‛ in which
Absu and Tiamat are the creative component along, Mummu or the mist,
emergence of form in the darkness is not as significant and placed as an
adviser to Absu and Tiamat.
The Gods were creating and growing from the primal chaos, they sought to
devour and create both, just as their primal forms and parents Tiamat and
Absu. Consider the protean nature of Tiamat as you explore the pages and the
different manifestations of deific forces; Mummu can be observed as a will
manifestation of Tiamat utilized to ‘create’ or on some level relate to other
beings. The epithet of ‚mummu Tiamat‛ is used to describe Tiamat as
creating the first stage in primordial evolution.
Absu called to Mummu and they went to Tiamat. Before Tiamat, the Great
Dark Goddess did Mummu speak about their grievance with the Gods. Absu
called out to her ‚We cannot rest by night or day as they keep us awake; I
seek to abolish their ways so that we may return to the darkness of sleep‛.
KINGU

The Greatest in the Gods’ Assembly The Father of Humanity and

Inventor of War
Kingu, spelled also Qingu, is the first-born son of Tiamat and in the traditions
of ancient royalty, enthroned as King and Husband of Tiamat after the death
of Absu. Kingu is given the Anutu20power, which translates ‚power of the en-
priesthood‛ referring to Anu-power.
The Greatest among all ancient Gods according to Tiamat, Kingu was
conferred the leadership of the army of Tiamat and the command of the
assembly. Cloaked in radiance and terrible splendor, Kingu directed the
Chaos-Monsters of Tiamat against the new gods.
‚Kingu it was who created warfare, who let loose Tiamat who ‘joined’ battle‛
– Ashur Version of the Seven Tablets of Creation. Kingu raised the weapon
to signal engagement, he mustered all combat-troops. Kingu was given the
throne by Tiamat after the death of Absu.
Tiamat said unto Kingu ‚I have cast the spell for you and made you Greatest
in the Gods’ Assembly. I have put into your power rule over all the Gods!
You shall be the greatest, for you are my only lover! Your commands shall
always prevail over all the Anunnaki.
She gave him the TABLET OF DESTINIES and he clasped it to his breast.
20 Called also Entu, representing the high priesthood. Myths from Mesopotamia, Stephanie Dalley.
YOUR UTTERANCE SHALL NEVER BE ALTERED! YOUR WORD
SHALL BE LAW!
Kingu received the ANU power which is the power of divine rule. Anu is the
Great God of the Sky and thus his power symbolized the majesty of the
conquering one. Kingu may be perceived as one who assumes power against
the natural order. Kingu represents one who takes power or seizes control
without the natural right or in succession.
 A
semi-anthropomorphic rendition of Kingu (part-chaos monster/part human)
with the Tablet of Destinies attached to his chest.
In such terms Kingu represents a usurper, a term meaning ‚to seize control‛
or gain power from ‚ultra vires‛ which means ‚out of one’s control‛ according
to oppositions. A good example of a usurpers would be Timarchus, a
Seleucid Satrap of Ekbatana (Media) and Babylon who with the support of
Rome after the death of Antiochus IV, crowned himself around 163-160 BC
(Antiochus IV died in 164 BC). Timarchus had a brief rule however called
himself Basileus Megas (Great King), a title dating back to Achaemenid
Persian kings. Antiochus IV could be considered a usurper as well.
We see successful Usurpations as well, such as with Tiglath-Pileser III (745
-727 B.C.) who seized the Assyrian throne and executed the remainders of
the royal family. This king saved the Assyrian kingdom and expanded the
borders to a new level.
Kingu’s claim to power was given to him by the supreme Goddess, Tiamat
whose right-to-rule was greater than that of any others. While Kingu was a
usurper in the eyes of the younger gods, Marduk who took power from
Tiamat’s chosen was actually was a usurper as well, considering the divine
right of rule was not placed upon him by Tiamat, the mother of all. However,
Adversarial Magick is like the serpent and is cunning: there is method to the
chaos!
Kingu in tablet KAR 307, rev. 17-18 is featured in a ritual where cattle are
slaughtered representing ‘Kingu and His Seven Sons’ and Kingu is
represented as a ram which is placed in the fire during a ritual.21
Kingu was defeated in the battle and the Tablet of Destiny was taken from
him from Marduk. In the Ashur Version of the Seven Tablets of Creation22
Kingu was defeated and taken prisoner after the manifestation of Tiamat was
scattered Marduk confirmed that Kingu was he ‚who created warfare‛23.
Bound and slain in physical form, his blood was used by Ea to create
mankind.
21 Unity and Diversity: Essays in the History, Literature, and religion of the near east. 22 D.D.
Luckenbill. The American Journal of Semitic Languages and Literatures, Vol. 38, No. 1. 1921.

Marduk can be perceived as ‚Luciferian‛ in that his origins are darkness, yet
he conquers and commands his own design and ensures all the other gods
obeys his wishes. Luciferians are not relinquished to darkness; for in balance
there can be a great deal of light itself. For Luciferians, light is knowledge or
the understanding of personal experience which becomes wisdom.
To invoke Kingu is to listen to your darkest instincts, for his blood is in our
veins. Listen well to your desires and seek them in this world, for this may be
the only flesh you wear.
The Kassapu understands the aim of Magick is to compel change in
accordance with the Will. Acts of sorcery and Theurgy as they are known
should be conducted in accordance with expanding and refining the
consciousness of the Kassapu. Kingu is the blood of the primordial, the direct
descendent of Tiamat who seeks to rise through our consciousness again.
When Marduk utilized his blood it is called DAMI ISSIMTUM which is
‚blood and bone‛, mixed with the bond of KI or Earth. The human being is
the very essence of the primordial darkness, reaching up to ascend in self-
illumination; the very essence of the left hand path.
Kingu rises up again through the gods themselves; Marduk shall not fight
again the chaos-demons rather Kingu controls and compels the Gods through
this type of Magick later known as Theurgy, for our blood is his own. The
Adversary, Kingu and Tiamat are united within the body of man and through
this consuming the deific essence of Marduk and the Gods. There is balance
in the act of usurping the essence of the Gods. Our magick liberates us from
the slavery of the gods, placing the Kassapu as the god which is. This process
of thought is at first difficult and is slowly adapted in the mind through
initiation.
23 Line 15.

Know now the eleven chaos-monsters of Tiamat, their knowledge sleeps in

the darkness of the subconscious and the stars above us.
NABNIT QERBISA The Children of the Womb of Tiamat The
rebellious ‚others‛ in the world
Kingu was the great adversary who was illuminated over the other chaos-
demons to fight against the new gods. When Marduk had defeated them,
many were captured and became powers with Marduk’s authority, some went
forth to unknown places of darkness to reemerge later and Kingu was named
GOD DUGGA, which means ‘the dead god’.
In ancient Akkadian the Lulubi, Gutians and other mountain-dwelling raiders
who often fought against the Akkadians and later Assyrian lands were
considered offspring of Tiamat and from which the evil gods, spirits and
demons dwelled among them. In ‚Journal Asiatique‛24 there is reference to
the Lulubi, mountain-raiders and horsemen who fought the Akkadians were
described as having ‚warriors with raven’s faces‛ which draws their
association to the ‘other’ or demonic offspring of Tiamat.
24 Journal Asiatique, Oct-Dec, 1930 p.230

In the Cuthaean Legend of Naram-Sin the children of Tiamat now dwell ‚in
the Shining Mountains‛ and were warriors who had the bodies of ‚cave-
birds‛25, a face with ravens’ faces26 and were created by the great gods and
were suckled by Tiamat. These warriors were blessed in the womb by Belit-
ili and grew up in the mountains. We see here the associations of those who
act outside of organized ‘society’ were considered demonic, as they acted
contrary to the perceived laws of nature. Furthermore, society instructs the
masses to lose ‘individuality’ to some extent and fit suitably into ‘categories’
which allows the conscious self to be submissive to the productivity of our
social structure.
While this is not entirely ‘negative’, the Kassapu must be aware to foster,
cultivate and master the elements of the self on an individual level; do not
worry about fitting in unless it is supportive of your goals; keep the outer
layers of ‘self’ within the ‘fitting in’ range to maintain normal economic
status (i.e. keep a job, excel in life) and practice your workings in your own
time.
To be brought forth by the great gods, the primal ones is to be like the
Sebitti/Maskim Hul; be willing to make yourself spiritually independent,
strong in mind and will. To be ‚suckled by Tiamat‛ is to be nourished and
mothered by darkness; know your deep desires, learn to think in terms of
primal instinct and survival.
25 Bats can be a speculation of form.
26 Evil spirits and messengers of the gods such as Anu, Enlil, Ea take the forms of ravens as well.

As a practicing Kassapu and Luciferian, I have many pet snakes (7 at the

time of writing) many of which I have raised from small babies. I have spent
countless hours with each, training them to lie around my neck and by
routine maintaining a healthy, nonfearful reaction when I pick them up. I
also learn from them; movement, their purpose in action and their ability to
strike in a split-second. Serpents are pure, unadulterated primal instinct.
Even overtime they all have personality, something making them different
from each other and even showing ‘affection’ or ‘complete ease’ with me at
times. I am reminded of this careful balance whenever the kill their prey: it is
swift, goal-oriented instinct.
The Kassapu to understand the essence of Tiamat is to grow completely ‚at
one‛ with darkness in terms of primal instinct, nature and the ‘otherness’ of
counter-action. This type of initiation, presented here, creates liberated
spiritualists who value insight, laugh against superstition and learn to
appreciate the ‘other’ to further individual wisdom and power. This is the
very essence of Luciferianism and the Tiamat/Maskim/Sebitti Dark Sorcery
of liberation inherent in every page of this grimoire.
ESRET-NABNISSU ELEVEN CHAOSMONSTERS OF
TIAMAT
In preparation for crushing the rebellion of the new Gods, the disruptive
children of Tiamat, Tiamat in her form of Mummu Hubur created 11
Monsters – Demonic Gods of Chaos who would rush forth with their legions
and armies against that of Marduk and the new Gods. With Kingu who
commands these monsters, it makes 12 specific monstergods who go forth to
stir forth chaos.
Called in Sumerian texts a variety of names such as ‚ Esret Nabinissu‛, ‚His
(Kingu’s) ten-creatures‛; Umamanu, ‚beasts‛; Gallu, ‚soldiers‛ and Umu,
‚storms‛; these monsters like the gods were immortal. They could be,
however, temporarily defeated which would send them into the darkness,
waiting for the time to manifest again. The monsters are not specifically
‚demons‛ as they are direct creations of Tiamat, however they are not gods
attributed to nature or any consistent phenomena. In later times they guard
the temples of the gods, yet retain their original powers which cause the gods
to respect them.
The Monsters of Tiamat are deeply associated with nature and the possible
interaction of the mind, body and spirit with it. King, in his ‚Seven Tablets of
Creation‛ makes reference that the monster-brood of Tiamat composes some
signs of the Zodiac27. The chaos-monsters of Tiamat once the war was over
and there was order placed in the world the demons of Tiamat became
beneficial in the pantheon of Gods.
Tiamat is deeply connected with not only the underworld, yet also the world
in which humans live in. The monsters in which she created ‚sut me nari u
nabali‛, ‚those of the water of the river and the dry land‛28. In union these
monsters are called the ‚Umu-demons‛ which have fear against Bel or
Marduk.
27 The Seven Tablets of Creation, King. Pg 208
28 Page 146, Cuneiform Monographs, Mesopotamian Protective Spirits Wiggerman

The gods who mastered these elements represent to the Kassapu or Black
Adepts the balanced mastery of the inner desires and shaping them
accordingly.
What we can see with the Eleven Monsters of Tiamat is that they are
associated with storms and chaos, much like the Adversary of other cultures
and mythologies. He who masters and controls these forces within is then
granted the ‚Anu Power‛ and becomes ‚like‛ Kingu/Kingu, the Lord of Chaos
itself for a time. Working with such powers is essential to establishing further
depth in sorcerous workings.
These chaos-monsters are defined by composite parts of other animals or
reptiles; however the names are defined by the overmastering element in
which they are associated. For instance, the elements such as dragon or
serpents have often other
a lion or otherwise. The physical representations in which Tiamat takes form
shows her with composite features as well, yet she is still mostly represented
as a ‚dragon‛.
The ancient Egyptians also presented Gods and Demons as composite beasts,
however are primarily represented by the phenomena in which they manifest.
Medieval demonology also present the old Gods in composite parts, however
their attunement to nature is somewhat perverted and it is often unclear as to
what they represent. The Chaldean Gods and other pre-Christian cultures are
quite attuned with the balance of nature and spiritual representations from it.
The definition of chaos within this work is that chaos represents the
unordered, purely creative and destructive elements of nature. When one is a
‚Lord of Chaos‛ such as Kingu/Kingu it does not relate that he is disordered
and imbalanced. This is a misperception of chaos in the sense as it is defined
in Luciferianism. Chaos is indeed uncontrolled, disordered as a misdirected
source of power.
What makes it considerably different is that a God can enter the center of
chaos and shape it to his or her will.
In this instance, chaos may be used for creation or destruction depending on
the God and how they wish to apply it.
In Magick chaos is the vital fuel for the vehicle which is the self and the will.
Tiamat, the Great Dragon-Serpent, the horned power of darkness, she
wielded the power of creation and crowned her chosen in the radiance of
Godhood. She terrified her children and grandchildren, the new Gods enough
to where only one dared to fight her.
The predatory and conquering spirit of Tiamat and Kingu was the same
‚blood‛ within the veins of Marduk; they are interconnected more than what
it obvious. For the desire of power and the divine radiance of self-deification
which stirs Marduk to usurp the throne of Tiamat, although temporarily
considering that Tiamat is eternal darkness and chaos. While banished to
outer darkness and her essence created the world and Kingu’s blood
humanity; they reside in our subconscious waiting to rise again.
UMU DABRUTU

Fierce Storm-Demon
The Umu Dabrutu is a group of demon/monsters created by Tiamat who
represent chaos-storms. These monsters have no specific form or
anthropomorphic features from tablets or art however as pointed out by
McBeath29 that in the Anzu legend, the Anzu is described as ‚bared his teeth
like an Umu-demon30‛. Wiggerman defines them as ‚weather-beasts‛31 and as
being ‚Leonine monsters‛. They are not specifically associated with the 11
chaos-monsters however we can see their ‚spirit‛ associated with demons.
The Kassapu more developed and known monsters and
may utilize incantations to compel their manifestations at different targets or
goals which involve unrest and chaos. They may be used in incantations to
initiate change however can be considered highly unpredictable as they seem
to be strongly align to be a daytime personification, the fierce sun or weather
associated therein (sandstorm?).
29 Tiamat‟s Brood, Alastair McBeath
30 Anzu II, Myths from Mesopotamia, Dalley.
31 Mesopotamian Protective Spirits, pg. 164.

MUSHHUSSU

LABBU, the Serpent-Dragon

The Mushhussu, or ‚Terrifying Serpent‛ is one of the more well known
chaos-monsters of the army of Tiamat and Kingu. A monster created by
Tiamat, the Mushhussu is a composite beast which is a serpent-dragon with a
lion’s head (the Akkadian word ‘Labbu’ is a title of this monster) and lion-
like legs and sharp talons. This image is from the protoliterate period and
after the Mushhussu is depicted with more snake-aspects. On the Gates of
Babylon the Mushhussu is shown as a Guardian and the Patron Dragon of
Marduk, who assumed mastery of this monster after Tiamat went forth into
the darkness. The Mushhussu serves the underworld God Ninazu, who is the
King of Snakes and may be an Angel of Death for the Gods. Mushhussu
holds considerable association with the Horned Serpent species of the area.
The Underworld God Ningishzida, the son of the king of snakes, Ninazu, is
also associated with Mushhussu. The depictions of Mushhussu in later
mythology indicate that this fearless killer, this embodiment of violent chaos
is a guardian of the Gods and Kingship of the City in which he watches over,
i.e. Babylon.
Mushhussu appears as a great beast on all fours, a scaled body of a serpent
with the forelegs of a lion with the talons of a bird of prey. Crowned in
splendor or Meslamu, the Mushhussu often is shown having two horns
pointing straight upward.
Throughout ancient Mesopotamian depictions of various gods, a form of the
Mushhussu appears. The god Nebo rides upon the furious serpent as well. We
must consider that as Nebo is the God of Divination, similar to the Egyptian
Thoth, he is the sacred scribe who decrees the destinies of others, thus he is a
manifestation of wisdom as well as the serpent-dragon he rides upon.
The Mushhussu is featured throughout mythology as first a great adversary to
a god such as Tispak, Ninurta as well as being the patron guardian along with
Marduk for Babylon.
In the ancient Akkadian myth, ‚The Slaying of the Labbu‛, the Mushhussu is
described after it has assaulted humanity. In this tale the the Dragon is said to
have been created by ‚tam-tu-umma‛ or ‚the sea‛, perhaps a direct Old
Akkadian reference to Tiamat. Enlil illustrated a picture of the Labbu as
being fifty miles in length, a mile in width and six cubits wide for his mouth.
In the water which he goes forth he raises his tail and sweeps the sky, all of
the gods in the heavens were very afraid. Here we see a direct association in
how Mesopotamian myth influenced the later Hebrew scribes in composing
Revelations 12:4, ‚His tail swept a third of the stars out of the sky and flung
them to the earth.‛.
In the battle which ensued between Tishpak and Labbu, the serpent-dragon
created a violent storm, a power consistent with the gods and demons of
Mesopotamia. As the Labbu is called the ‚offspring of the river‛ Tishpak is
called ‚Abarak Tiamtim‛, ‘the steward of Tiamat’ and is considered an agent
of hers.32
We find in an UR incantation texts that the Mushhussu-dragon, a lion lives in
the midst of the sea, drawing an interesting association with later Judeo-
Christian symbolism as well.
The type of Mus-hul or Mushhussu is found as a major foundation for the
gods to be depicted on, demonstrating a powerful and commanding nature.
The Mushhussu may be invoked as a motivation symbol as his form relates to
power on earth. Considering that this primordial force is wielded by the
victor, it is much centered to the Will as well. Invoking the Mushhussu may
in the form of the image of the God in specific areas and initially
invoked/charged by the Kassapu.
32MAD I, 192 and “Und Mose schrieb dieses Lied auf”,Loretz

In a dreaming/astral perspective the Mushhussu may be sought as an

empowering monster over the self, thus protection and aggression back to the
aggressor, thus chaos and determining the path to victory with your inner and
outer earthly challenges.
MUSMAHHU / MUS-SAG-INIM

Seven Headed Dragon

The name of this primordial demon-god announces his fiery divinity and
meslamu-radiance. The word MUS is ‘serpent’ and MAH is ‘might,
powerful’. The Musmahhu is the Seven-Headed Dragon which in Akkadian
is Mus-sag-imin. A type of ‚group‛ association of Tiamat’s chaos-monsters,
Musmahhu is indeed an individual demon-god which was created and after
the war went forth to the Zagros Mountains, fighting with, and even assisting
other gods like Ninurta.
Known as Mus-mah, this great power of the mountains and the chaotic
regions is described as having seven heads and he that brings death. He is
shown in an Akkadian cylinder fighting against two horned deities,
demonstrating his power within natur even outside of the natural-order itself.
Four of his heads are slain yet he still fights on.
A horned serpent, crowned in blackened fire and whose fangs bear the poison
of initiation. The most ancient reference of a Seven-headed Dragon, the
Musmahhu is shown in early Dynastic art as having a strong dragon body
with serpents with long snake-bodies being a part of the beast itself. The
Musmahhu was begotten by Tiamat and after the great war of chaos MusSag-
imin or Musmahhu went forth to the Mountains which are a common abode
for demons and chaos-spirits. Ninurta, the God of War in establishing further
structure in the world fought the Musmahhu and banished it further into
darkness, wherein it became a dead god.
The Musmahhu may be invoked in the sense of atavistic resurgence, to bring
the dark knowledge of the subconscious forth into the waking mind. As our
blood flows the life of Kingu, who is of Tiamat so we are too related to the
Musmahhu. The primordial dragon represents not only our inner atavistic
darkness, the hunger for continued existence and power; yet also the balance
we must strive to maintain. This is a primary point in the success in magick;
knowing the point of achieveing balance.
The dragon embodies the various aspects of our selves, explored best in the
energy-points or chakras from which you may work with the Seven Evil
Gods or Sebitti in focusing this energy. As Ninurta slayed this dragon, it was
like Tiamat and not dimished, merely a representation of changing types of
energy and a conquering of a specific type of force of nature.
CANAANITE ORIGINS OF YAMM/LEVIATHAN
Ninurta battling the Mus-Sag-Imin (Seven headed serpent) Musmahhu/Mus-
Sag-Imin survives in the Ugarit myths as Lotan, the biblical Leviathan. As a
manifestation of Prince Yamm, the Sea-God, Lotan was a chaos-inspired
form used to cause disorder in the world. The Throne of Prince Yamm was in
the ocean, which could attack the dry land with storms when it
so desired. Like all aspects of ancient Mesopotamian and Canaanite cultures,
the primordial serpent-dragon is eternal, the balance of battle is eternal and
life emerges from destruction and chaos. Often viewed as enemy to the
religious majority, the dragon-serpent becomes a useful force to many as
well.
MUS-SAG-IMIN

Alternative Cuneiform
Invoking the primordial atavism of the Musmahhu will be a controlled ritual
of meditation and dreaming introspection. There are several sigils within this
book which draw association to the seven headed serpent-dragon and
initiation. Utilize that which you find most desireable to your imagination.
USUMGALLU

Horned Venomous Serpent

Known as ‚ferocious or terrifying dragons‛, the Usumgallu are often written
in association with the Mus-usum. The Usumgallu is a derivative of Basmu,
‚venomous snake‛ and means ‚Prime venomous snake‛, making strong
association to this type of horned venomous serpent as being extremely
poisonous and even frightening the Gods. In later times, the Usumgallu like
other demons, were used in incantations and oftren epithets for fierce
Gods and Kings. Note this instance of a person of power, a king, being
associated with the Usumgallu. This is a clear demonstration of how the
serpent-dragon has always been a symbol of power, conquering achievement
and overcoming fear. Only in later Judeo-Christian theology did the dragon
become a symbol of negativity or moralistic ‚evil‛. Most likely this was due
to those whom the early Judeo-Christians opposed utilized serpents or
dragons in their standards of war or something identifying them. In a Prayer
of Marduk33, the Usumgallu is used as a title for authority and king. The
symbol of the Dragon and Serpent in antiquity demonstrates the sense of
power in regards to strength, strategy, cunning and the usefulness to wield
chaos to then bring order.
In the myths after the Enuma Elish, the Usumgallu and Basmu seem to be
often interchangeable with each other, the Usumgallu in a third-millenium
text is known as a usumgal/pirig-dragon which is ‚roaring in the flood34‛.
With associations to authority of ‚King‛ and ‚Ruler‛, the title of usumgallu is
interchanged with Ruler, thus Tiamat as demonstrated with Kingu holds the
divine authority to bestow the diadem of leadership of her chosen. In
numerous depictions of Marduk, he stands astride in full divinity with the
DragonSerpent whom he rides rather than destroying it.
The Kassapu may invoke the Usumgallu as an epithet of the self;
remember your words create the belief and reality you live in. Choose
them wisely.
33 Babylonian Magic and Sorcery by King 34 De Genouillax Trouvaille 1:3, 11

BASMU
Venomous Serpent
The first dragon-serpent of Tiamat’s creation, the Basmu is a horned serpent
which is a representation of a horned Mesopotamian snake known as the
‚Cerestes Cerestes‛. A Sumerian synonym of the Basmu is MUS-SA-TUR
and translates ‚Snake Womb/Womb Snake35‛. And ‚Birth-Goddess Snake‛36
The Basmu is a venomous snake which is from the Sumerian word ‚Usum‛
and Mus-sa-tur and in Akkadian Basmu. The Basmu is identified
anthropomorphically as being a great horned serpent with forelegs. It seems
reasonable that after the fall of the chaos-gods of Tiamat that the Basmu is
related to the underworld god Ningizida, possibly being manifest as the two
horned serpents around the staff or from the shoulders of Ningizida. The
species ‚Cerastes Cerastes‛ is the horned serpent which is found throughout
the Middle East. The horned serpent is poisonous and a strikingly beautiful
species, two sharp horns arise perfectly from the head.
The Basmu is described as a ‚sea dragon-snake‛ in the myth KAR 6 and in
Angim 33 the Basmu and Usum live in the ‚fortress of the mountains‛. We
can attest that there is properly several type of Basmu created by Tiamat if we
can consider each definition from myth.
The goddess Ishara’s symbol, who is indentical with Ishtar/Inanna, was the
Basmu-snake, in which she is a balanced goddess of both war and love. As a
fertility goddess, Ishara was later known as a form of the Scorpion and the
constellation known as Scorpius.
35 McBeath, pg. 71.
36 Wiggerman, F.A.M. pg 169
A depiction of Tiamat who appears with the same traits as the Usumgallu.
The Basmu is closely associated with the underworld gods after the war of
chaos, specifically with the earth-goddess Ninmah who bears the divine
epithet of ‚womb snake‛, the goddess Nintud has the bottom half of a snake
and the upper parts of a woman, much the the later descriptions of Enchidna,
the serpent-demoness and wife of Typhon of ancient Greece and Asia Minor.
The name of Nintur and Ninmah are names for the goddess Ninhursaga,
whom is associated with the constellation of Hydra, known as MUL.MUS.
Hydra is a significant constellation as many underworld deific masks are
attributed to it, including Ningishzida and even Ereshkigal. The Basmu was
associated with Ningishzida as well; note the two ‚Cerestes Cerestes‛ or
horned snakes on his shoulders. While the Basmu of Tiamat was described as
horned, yet gigantic with the legs and claws of a lion, it no doubt had some
shape-shifting ability and possibly even reproduction considering the many
following.
LAHAMU The water god and primordial giant
Known as the ‚ massaru tamti‛, the Lahmu is one of the first monsters
spawned by Tiamat. Lahmu is a word which means ‚the hairy one‛ and is
depicted as a fierce giant who has long hair and is bearded. His name along
with his other pair created by Tiamat and Absu represents ‚Muddy ones‛ and
may hold reference to their ascension of primal earth and water.
The Lahmu is shown in a cylinder as holding up a lion. The Lahamu is
originally the first along with Lahamu were two primordial Gods and the first
of Tiamat and Absu. Wiggermann37suggests that Lahamu is identified as a
‚Naked Hero‛ and was originally a spirit of the river who masters wild
animals and takes care of domestic herds with the life-giving water.
The hair which is the basis of his name indicates that water is symbolized by
his flowing hair with three pairs of curls. Lahmu/Lahamu is considered to be
distinctly different from Gods, in part with no image or personification of
Lahmu with a horned tiara. While Lahmu and Lahamu are the primordial in
the sense they were before the pantheon of Gods who banished Tiamat to
darkness, they were a part of the kingdoms of the Absu and served Ea. In
Eridu the Temple of Ea contained fifty statues of Lahmu. Ea/Enki
commanded sway over them after Tiamat primarily, giving them the epithet
of ‚massaru tamti‛ or ‚guards of the sea‛. We often see the Lahmu fighting
other lions or creatures, perhaps to control their urge for violence.
Lahmu controls under the authority of Ea the bolt of the sea and the flow of
the fish. The Lahmu is later depicted as a type of household protective spirit,
including being a guardian monster of the Assyrian Kings. In addition the
bearded Lahamu is known as ‚ur-sag‛, which is ‚hero‛ and actually means
‚lion‛. One of the prototypes for the later Nergal and other conquering ones is
actually Lahmu. The Lahmu’s companion which he is depicted with in art is
the Bull-Man or Kusarikku.
37 Mesopotamian Protective Spirits, the Ritual Texts, F.A.M. Wiggermann

Another interesting Chthonic aspect of Lahmu is that he is shown in various

art carrying two serpents, even as a caduceus as a symbol of magickial
power, fertility, balance and wisdom.
Utilizing Lahmu may be done with the invocations and hymns to Ea/Enki,
wherein you consecrate an image of the Lahmu for a specific ‘guardian’
purpose.
UGALLU
Umu-rabu, Great Storm Beast, the Lion-Demon
When one describes Mesopotamian demons, either in text or art, the first
image to come to mind is the lion-headed demon, called the Ugallu. This
lion-demon is the primary demon-monster found in the underworld, two of
which are guards for Ereshkigal. Nergal, having lion aspects to his nature,
also instructs the Ugallu on torture. Clear by the plentiful depictions of
numerous Ugallu, or ‚soldiers‛, there is more than one and there is an ‘early’
and ‘later’ version with the same title.

The Ugallu as the Storm Beast.

The Ugallu is the ‚Big-Weather Beast‛, The Akkadian word ugallu as refered
by Wiggerman38 is a loanword from the Sumerian u-gal, which is ‚big storm
beast‛ and the actual term is ‚umu-rabu‛ relating to ‚day beast‛. The early
forms of Ugallu is like the ‚weather-beast‛ which goes before Ishkur/Adad is
a lion-beast which is on all fours, this is the ‚Umurabu‛. Marduk fought and
defeated this form of the Ugallu alongside Tiamat.
The later Ugallu-demon is a human-bodied figure who has the head and ears
of a lion, human hands with the claw-talons and feet of a bird of prey. The
upright figure of the Ugallu shows this type of demon-monster as having a
strong body of a man, wearing a short kilt, the lower arm (pointing more
downward) holding a Kakku (mace) and the raised arm holding a Gir
(dagger). The Ugallu is also shown with a Gir in his belt.
38 Mesopotamian Protective Spirits.

The fierce lion, whose ears are upright fanged and seeking to fulfill his
hunger demonstrates that this type of power is associated with Nergal-Erra,
the God of the Underworld, plague and war.
The Ugallu monster was like Pazuzu, a mighty power which is both
beneficial and destructive depending on how it was invoked. As noted, the
lion-demon image was consistent for many of the demonic personifications
including Lamashtu and Pazuzu. Clay figurines of Ugallu were kept in
houses or even burial grounds to protect from illness. Please keep in mind
that idols represent the ‘power’ attributed to the Gods, not specifically that it
is the ‚God‛ itself.
The Ugallu is the monster-demon shown in old Babylonian seals with Nergal,
often holding a man upside down and is an attendant of the God of the
Scimitar in the Underworld, who is Nergal. The Ugallu is thus a bringer of
disease as well, being an attendant of Nergal. Ugallu is also depicted on many
NeoAssyrian palace reliefs as well, being a great protector of the ruling
powers.
The Doorkeeper of the Underworld, Petu (known as Nedu) may also be of the
Ugallu, his form, like other Underworld Deific Masks shows him also with a
human body, a lion head and the claws of a bird, a sacred animal of the
underworld.
The lion-demon has a varied and colorful mythology. At some points a
guardian against disease, at other times an associate of Adad and an enemy of
the sun-god. The Ugallu represent specific ‚evil days‛ when Adad/Iskur the
storm-god and are released from the sky wherein the howl and roar through
storms.
URIDIMMU Raging Lion
The Uridimmu or ‚Raging/Mad Lion‛ is perhaps one of the most
recognizable of the Monsters of Tiamat. The word uridimmu is from the
Sumerian ur-idim; the word Ur meaning ‚lion/dog‛ and idim being
‚howling, raging mad‛39. There seems a strong connection with Uridimmu
the Monster of Tiamat and Ur.Idim or Urdimmu the constellation. The
Urdimmu in the Creation Epic is also associated with a ‚rabid‛ or ‚Raging
Dog‛.
The Akkadian ‚Ur‛ with the word zibu meaning ‚Jackal‛ could indicate a
strong sense of the Therionick imagery of this monster. The Uridimmu is
depicted in an Iranian vase where he stands upright with the upper-body
being a bearded man adorned in the horned cap of divinity, the bottom half is
a bull and he is holding a crescent moon (upright) staff.
In addition to the Uridimmu as the raging lion there is also the Urmahlullu,
which is ‚Lion Man‛
and is left out of the list of demons/monsters gained by Marduk in his
ascension to the throne. The Urmahlullu is depicted as an unwinged lion-
centaur. In late Second Millennium BC is the first known appearance of this
demon-god, it may be a development of the Uridimmu. Being a guardian
demon, the Uridimmu was utilized as guardians of the King and various
temples. The Uridimmu, with the horned cap of divinity is a symbol of
earthly power through the determined will; thus may be utilized in symbolism
concerning the protection of a home or person.
39 A more detailed reference is found in Wiggerman, Mesopotamian Protective Spirits, pg 172.

GIRTABLULLU Scorpion-Man
A fierce monster, having a human head, bearded with the body of a scorpion,
the girtablullu is described as bearing a terrifying melammu, which drapes the
mountains. The scorpion is related the not only the heat of the Sun, yet also
of the underworld. Fertility, an association of the snake as well as the
scorpion is also an indication of this dual chaos-monster of love/death.
Originally a class of demons created by Tiamat, the Girtablullu or ‚scorpion
man‛ became an attendant of the Sun God Shamash/Utu who protected the
sun and the Mountain of Mashu where the sun rises in the east. The
Girtablullu may offer protection against other malicious demons if they deem
suitable. The Girtablullu appears as a bearded male who has the hind quarters
of a scorpion, a snake headed penis (like Pazuzu) and sometimes bearing
wings. The horned cap of divinity is also worn in some depictions. In the
Epic of Gilgamesh, the Girtablullu is joined with his wife, a scorpion-woman
divinity as well.
 Girtablullu who bears the fearsome
Melammu
Girtablullu may be perceived as a guardian of the cycle of the life and death
bringing sun, Shamash/Utu along with the stinging rays symbolized by the
scorpion’s tail. In addition the Kassapu may invoke the protection of the
Girtablullu when seeking the strength to rise up each day in a period of
struggle or hardship.
SUHURMASU Goat-Fish
The Goat fish, relating to the later ‚Capricorn‛ no doubt holds association
with Ea and is derived from the Sumerian ‚Suhurmas‛ which is associated as
a real fish, while the Akkadian ‚suhurmasu‛ which is ‚Carp-Goat‛.
Suhurmasu is associated with the waters of purification and in one Sumerian
incantation the priest is called ‚Sanga-mah-abzu-ke‛40 which translates
‚purification priest of the Absu‛ which is directly associated with Ea, Lord of
the Deep. Ea carries the staff of the ram, even being identified with the
Suhurmasu, which seems to indicate this particular monster is of significance
to the god.
The Suhurmasu may be invoked and meditated upon in bathing rituals,
cleansing the self of troubles and seeking clear direction from your personal
god on the solution.
KULULLU Fish Centaur
The Kulullu is mentioned in the Creation Epic tablets as being created by
Tiamat before her battle against Marduk. The word Ku-lu-ul-lu is ‚Fish-man‛
and relates to several other words which may hold the clues of the
underworld from which this god derives.
40 Wiggerman, page 184. Section 10 d. Kulullu the
Fish-Centaur god.
A ‚Ku-li-li‛ is a ‚Fish Woman‛41and ‚Kulilu is ‚dragonfly‛. This god seems
associated with the Ku-li-an-na or ‚Kililtu‛ which is ‚friend of Anu‛. The
Kulilitu is an insect or ‚little bride‛ which according to Wiggerman in
‚Mesopotamian Protective Spirits‛ may have been blended in translations.
The ‚Fish Centaur‛ appears is part Kissugu with the lower half having the
scales of a fish. The tablets of Gods and their forms make reference to a
monster that has the head of a kissugu who also has bird claws. The Kulullu
is associated with Ea and also with streams and the water itself. Kulullu no
doubt has similar association to the subconscious mind; the varied therionick
form of the god it also useful in working with concerning the mastery of
unconscious knowledge.
KUSARIKKU Bull man
The Kusarikku, who is Bull-Man or ‚Bison‛ appears as the body of a gigantic,
monstrously strong bull (often standing upright) and the bearded head of a
man who is double- horned. The Kusarikku is associated with Utu/Shamash
and is featured on an ancient battle mace dedicated to the Sun god.
The Kassapu who seeks to work with the Kusarikku should consider that this
monster is a directly solar/light/black flame manifestation of the ferocity of
Shamash/Utu.
41 Mesopotamian Protective Spirits

URMAHLULLU Lion-Centaur
The fierce lion-man, from ‚ur-mah‛ meaning ‚lion‛ and ‚untamed man‛ is an
un-winged lion-centaur. He is shown on a middle-assyrian period carving
holding a club in his hand and wearing cap of divinity. The lion-man or
Urmahlullu is utilized as a protective monster against the demon Mukil-res-
lemutti, a winged servant of death who is known as the ‚Upholder of Evil‛.
GODS AND DEMONS
ANUNNAKI Gods of the Underworld
The Anunnuaki – Igigi are great gods, old gods who reside in the shadows of
the underworld. The Enunaki/Anunnaki is chthonic and empyrean deities of
the underworld and the heavens respectively. The word Anuna is associated
with the term ‚princely offspring‛ according to Black42 and relates to gods
which assisted humanity and represents the multitude of divinity. The
Anunnaki later are connected with the underworld almost exclusively. The
Anunnaki were said to be offspring of Anu and Ki and thus would be related
to the other gods including the Seven Maskim.
Marduk divided the Anunnaki into 300 hundred to guard the skies and 300
under the earth. The Anunnaki was pleased and offered to build a great
Temple for Marduk. The new god was most happy and decreed that the
Anunnaki build Babylon. The Anunnaki build great Ziggurats for not only
Marduk, yet also Anu, Ellil and Ea. Soon the Anunnaki had built their
individual shrines. Clearly by the reference in which they are used, the
Annunaki is a term describing loosely all the gods which include the
commonly named ones, in addition to unknown gods and chthonic deities.
42 Gods, Demons and Symbols of Ancient Mesopotamia, Jeremy Black and Anthony Green.

ANSAR – ANU

Primordial Sky
In ancient Mesopotamian lore, Ansar along with Kisar are a pair of ancient
Gods who represent the Heavens (An) and Kisar (Ki – Earth). The Epic of
Creation gives this God as the second after Lahmyu and Lahamu who are the
children of Tiamat and Absu.
Ansar is essentially the ‚whole sky‛ who is a God who is less associated with
the later Gods and humanity, for he is ancient. The main difference between
Ansar and Anu is the application of their domain and their interaction within
it. Specifically, Ansar is a very calm God while Anu is the more violent and
active deity. It can be considered that Ansar is mostly inactive with humanity,
while Anu is the great power which begets gods and demons.
KI

Earth
Kisar/Ki is the Mother or ‚Whole Earth‛, she who provides the fruits and
fertile ground from which other gods may fertilize and empower. Ki is
neither darkness nor light; she is fierce and beautiful earth, the deserts and
mountains. She allows the growth of nature and all which exists upon it to be.
Ansar and Ki bore Anu, the supreme God of the Heavens. Ninkigal or
Ki/Kisar as she is called is similar to ‚Tartara‛ called the Mother of Typhon
by Hyginus43; which is basically an epithet of Ge to represent what is ‚under‛
the earth rather than above. This concept is similar to Ninkigal, except she is
both the ground and underneath it properly and all encompassing. The Seven
Maskim or Sebitti are called ‚Throne Bearers of Ninkigal‛ as well, indicating
the Godddess is viewed in a chthonic nature. Ninkigal is also associated with
Ereshkigal in reference to the underworld.
ANU

The god of the sky

Anu is a perfect example of transcendant leadership, the divine and constant
authority within the spirit. Anu is a diverse yet reclusive deity compared to
the duality of western religions. The son of Anshar and Ki, Anu is the God
whose symbol is the Horned Crown upon an altar.
Being the head of the Old Gods of the ancient Sumerian/Chaldean pantheon,
Anu is a powerful God of the Heavens, the sky and that of the Spirit. He
commands and creates both Gods and Demons, for he is balanced in nature.
As both the Sun and Moon travel through the domain of Anu, the great god
of the sky accepts the balance of darkness and light.
43 Python, a Study of the Delphic Myth by Joseph Fontenrose. Pg 78

Anu is a great power of the sky, the authority of divinity and that which
engenders rain. It is through the engendering with Ki the plants and
vegetation of the earth. Azag, the great warrior chaos-demon who later
battled Ninurta, was engendered by Anu and Ki and dwelt in Kur, the
mountain-land of rebels.
To understand the Gods one must look not only within the self, yet also to
nature. Perceive Anu as the Great Sky, on one day or night he brings
beautiful and clear skies, the next filled with clouds and great storms. Anu is
knowledgeable of all of these things, for he assists in engendering the great
demons and Gods of nature and of humanity. Anu confers divinity and power
upon who he wishes and what they may do for him. Aiding Marduk in his
preparation for battle, he created numerous winds and storms to rally into the
army of the new God.
 Anu upon MusHussu
Anu is associated with the Wolf-constellation, along with his daughter
Lamashtu. Anu is shown on the Maltai rock reliefs and the Zincirli stele
riding the serpent-dragon Mushussu. We see also on boundary stones the
symbol of Anu, the horned cap atop the serpent-dragon.
Anu is also the husband of Ki in is the father of the Seven Evil Gods, Sebitti
or Maskim Hul. Anu is also the father of Lamashtu, the goddess cast from the
heavens as she wished to devour and drink the blood of children. As the gods
required humans for maintaining their earthly temples, this was not an
accepted practice. At a point later, Lamashtu worked with Anu at times as did
the Sebitti.
To make incense offerings to Anu or Ansar one may do it in accordance to
one specific god rather than two. Anu may be seen as the active
consciousness of Ansar who is not approachable.
ANTU Mother of Ishtar
This is the wife of Anu and mother of Ishtar. In some traditions she is
considered a manifestation of Ishtar, especially in the Antum (as she is also
called) represents the overcast sky which pours forth rain. Antu is thus
identical to Inanna as a Goddess of Storms.
EA

Patesi-gal-Zuab The King of the Deep and Lord of Magick

Another name of Ea is Patesi-gal-Zuab which translates ‚Great Ruler of the
Deep‛. Ea is known by other names as Enki, Niudimmund (the epithet of Ea
as creator) and Hea. Ea is the Powerful and ancient god of Fresh Water,
Incantations, Magick and Wisdom. He is the underworld aspect of hidden
knowledge. Ea is the twin brother of the God Iskur known also as Adad. Ea is
the God of the Depths and dwells in the Absu – named from his Father whom
he killed and cast further into the abyss, placing upon his own head the
Crown of the Gods. Ea then dwelt in splendor in this great temple.
 Ea Lord of the Deep.
The Cult Center of Ea is the E-absu which means ‚Abzu’s House‛ at Eridu.
The Seven Maskim or Demons of the Ignited Spheres are Throne-Bearers of
Ea and act according to his bidding when needed.
While Ea is a great God he was not able to bear the anger of his Mother,
Tiamat, whose sorceries and howling were too much for him. The Priests of
Tiamat who reform her worship and manifestation in this world should not be
too quick to condemn Ea, for he is too of Her Royal Blood and should be
respected for his manifestation in nature. Ea determines destinies and was
highly regarded by the conquering Assyrian Kings such as Shalmaneser II.
The Black Obelisk offers an invocation which includes Ea called ‚The King
of the Deep, Determiner of Destinies‛.
EA IN DRAGON-MONSTER FORM
Ea manifests in various forms and is described in a Babylonian tablet as
having the head of a serpent, ears like a basilisk, horns are twisted into three
curls, a veil in his headband and the body is that of a Suh-Fish, being full of
stars and his feet are as claws. In this form Ea is called the SASSU-
URINNU, a sea-monster. In earlier texts Ea appears as a God seated upon a
throne with a long beard, crowned in a cap with many horns and wearing a
long robe. Water flows from his two shoulders and often he many fish
swimming from it.
Ea also takes the form of a Goat-fish in periods of time as well as a LAHMU
IPPIRU. This sea-monster appears with features of a lion, bird’s claws and a
body of a kissugu. He is called the nutum, a monster of heaven and earth.

Surmassu the
Altar of Ea
Ea is also represented as bearing a curved staff with the horned head of a ram.
The Babylonian Cuneiform texts describe Ea as being the Lord of Magic,
thus a Luciferian source of wisdom and inner power. His title, ‚Lord of the
Deep‛ presents his mighty knowledge of the above and below.
Ea is invoked in authority in a prayer to Marduk as ‚king of the Abyss, father
of the gods and the Lord of Wisdom44‛. 44 Leonard King, Babylonian Magic and Sorcery
DAMKINA
The Mother Goddess & Wife of Ea
Damkina is the wife of Ea and the mother of Marduk. She is a great mother
goddess, whom was given offerings of fish in Lagas and Umma in the earliest
records of history. The cult center of Damkina was Malgum. The great king
Assurnasirpal II (883-859 BC) had a temple built to Damkina at Kalhu which
is the modern Nimrud.

The serpent of fertility and wisdom before the Tree of Life, whose roots take
nourishment in the darkness.
APKALLU
Guardian Demons & Bringers of Wisdom
The seven Apkallu or ‚Sages‛ are instructing-demons or ‘watchers’ which
came from the Temple of Absu, or the Ocean depths on the command of Ea
to instruct mankind on development before the flood. The word Apkallu is
the Akkadian word for ‚Sage‛. Ea, Damkina, Enlil, Marduk, Gerra and Nabu
are listed as ‚Sage of the Gods‛ in early Mesopotamian texts.
It must be noted that the Apkallu are not the Seven Sebitti or Seven-Maskim-
Gods to which this work is dedicated, as the Apkallu and Sebitti are shown in
different ritual texts. The Apkallu lead by Adapa of Eridu take human form or
at least part-human form with sometimes having the heads or bodies of fish
as well as winged gods bearing the heads of griffins, eagles or ravens.
The Seven Sages are depicted as appearing as the fish-men, human males
wearing the horned cap with three pairs of horns. We see the most known
images of the Apkallu as the birdheaded and winged demons on the reliefs
from the palace of Ashurnasirpal II. They are found on numerous other types
of art from cylinders to carvings. The Apkallu are flanking the Sacred Tree or
healing those who are sick. Modern Luciferians may view the Apkallu as
types of ‘Augoeides’ which is the individual daimon (demon/daemon), true
will or later known as the holy guardian angel of the individual.
The griffin-demon of ancient Babylonia and Assyria is a guardian-spirit who
appears with the head of a bird of prey, wings descending down (underworld)
and upward (signifying the air or heaven) holding the cone of blessing and
bearing two daggers in their belt. The Apkallu are the equivalent of the
Watchers who instructed humanity and inspired evolution in the human race.
The concept of having a ‘true will’ or ‘divine god’ is not found origin-wise in
modern magick, rather it is as old as written records. We find the
Antediluvian kings of Mesopotamia in the Warka King List have their own
Apkallu paired with their names’, finding it that this divine will of the king
guided the development during each reign.
The Apkallu instructs the individual (in ancient Assyria the King) with skills.
We find this the basic foundation of sorcery or magick within any tradition.
Obtaining knowledge, apply the knowledge and gain skill along with the
result of wisdom and success. The Luciferian works exactly in this way and
the Apkallu may be viewed as an excellent pre-Christian concept purified
from the dualistic dogma.
ENLIL
Lord of the Seven Storms
Enlil means ‚Lord Wind‛ and is considered the moving force in nature. En
means ‚lord‛ in the sense of mastery and production, like a King. His very
nature connection is the spring, the Winds of growth and change. Enlil is the
God which manifests the spring rains, causing the vines and crops to grow.
He is a foundation on the continued existence of life in this sense.
Enlil is the guardian of the Tablets of Destiny after the war against Tiamat.
An interesting association is that Enlil’s Temple in Ekur is an abode for
Utukku-demons which are associated with the God. Enlil may be offered to
in spring, especially if you are cultivating a witch-garden or simply planting
trees, flowers or such. Enlil’s cult center was E-Kur, a mountain home in
Nippur, north of Sumer.
The name of Enlil also possesses a sinister side as well. In ‚The Cuthaean
Legend of Naram-Sin45‛ Enlil is the god of ‚evil spirits, specters, ghosts and
fiends, creatures of Enlil‛ whom Naram-Sin commands an officer to cut one
of the mountain-tribe enemies to see if they bleed.
An interesting aspect of Enlil is the dark nature he possesses along with the
other more ‘ancient gods’. Hugo Radau46 described the violent nature of Enlil
and of his ‚Seven Sons‛ or manifestations. Drawing a connection to the Seven
Sebitti, the names of Enlil as Seven Gods are written:
45 The Sultantepe Tablets IV. The Cuthaean Legend of Naram-Sin by O.R. Gurney Anatolian Studies,
Volume V 1955.
46 Sumerian Hymns and Prayers to NIN-IB, Hugo Radau.

1. Bar-ul-li-gar-ra
2. Pap-su-ug-ge-gar-ra
3. Lil
4. Lil-duq-qa-bur
5. Nin-sub-bi-gu-sag
6. As-sir
7. Ne-gun
Enlil is known as En-ug-ug-ga, ‚Lord of the Seven Storms‛ and works with
the ‚te-su-u qar-du-te su-nu‛ or ‚the Seven are mighty destroyers‛. Radau
makes reference that Seven Gods of Enlil also appear as the Asakku later on.
Enlil is often changed with Anu in different tablets as the father of Lamashtu,
who is the sister of the Seven Maskim or Sebitti.
We find his son, Nin-ib as being a god who is ‚a roamer about night‛, and
‚usumgal...a lier in wait‛ as well.
NINLIL

The Mother Goddess

A very pleasant and benevolent Goddess, Ninlil is the wife of Enlil. She
manifests the motherly love and protection of the people. Ninlil was raped by
Enlil when she was young; in this violent copulation she became pregnant
with Nergal. Ninlil is known also as Mullisu/Mullitu in Assyria and the wife
of Assur. The patron beast-form of the mother goddess is a lion.
NINURTA-NIN-IB

War God & Origin of Biblical

Nimrod
Nin-ib is one of the most ancient of the Sumerian gods; his name itself means
‚son‛ and ‚mighty warrior of the chief god of Nippur, Enlil‛. The god is
known to wear and illuminate Melammu before all. Over a period of time
Nin-ib is transformed into Ningirsu as a god of growth and later as the war-
god Ninurta.
The Sumerian word ‘Nin-urta’ means ‚Lord of arable earth‛ and is a great
hero deified in Sumerian and Babylonian legends. The God of War, Ninurta
whose origins of worship are found in ancient Sumer is a fierce god who later
inspired the Assyrians. The son of Enlil, Ninurta had a temple at Esu-me-sa at
Nippor. The god Ningirsu is suggested to have been at one time the same god
as Ninurta. Ninurta may have been pronounced as ‚Nimrod‛ in ancient times,
a mighty war-god who ‘troubles’ the early Hebraic tribes. Ninurta represents
the defense against enemies of his people, then being a god of agriculture and
the pastoral fields. In such a sense Ninurta seems identical to Marduk of
Babylon.
Originally a fertility deity, Ninurta was associated with growth of plants,
crops and even fish. A god near Lagash, called Ningirsu is identical in
function and description of Ninurta and is suggested to be the same god.
Ninurta was the war-hero who fought the Anzu demon and retrieved the
Tablet of Destinies which was stolen from Enlil. In Anzu Ninurta is the
leader of the Annunaki. In a dream by Babylonian ruler Gudea
Ningirsu/Ninurta appears in the form of Anzu (Imdugud) as it seems he
assimilated the power of this god when defeating it. Ninurta appeared as a
symbol of a watching bird at times, being both skilled at war and diligent in
his advice and support to famers and herders. Ninurta also battled the
mountain-demon Asag to retain temporary order in the world.
Ninurta is invoked and praised by the Assyrian kings; Assurnasirpal II (883-
859 BC) built a temple to the god in the capitol Kalhu (called Nimrud).
Ninurta is depicted as a bearded man who is aiming the bow and arrow, much
like anthropomorphic depictions of Marduk and Assur. Ninurta is described
in the Anzu tale as ‚Broad of chest, who forms the battle array‛ and his
battles are described as the ‚armour-plated breast was bathed in blood47‛. In
biblical studies48
Ninurta before the Mussagimin Serpent-Dragon by Marchozelos
47 ANZUII, Myths from Mesopotamia
48 Dictionary of Deities and Demons in the Bible

NINGIRSU A God of Growth

An older manifestation of Ninurta, the name of Ningirsu means ‚Lord of
Girsu‛. By the period of the Third Dynasty of Ur Ningirsu was assimilated
into Ninurta. The symbol of this god is the plough and his sacred form is a
lion.
SIN

The God of the Moon

The Sumerian Nanna/Sin is the Moon God, the very son of Enlil and Ninlil.
Nanna is the established God of UR in ancient Sumeria, replacing the former
Moon God Kingu after the war of chaos. Nanna may be considered the Moon
in its’ waxing elements while Kingu may be the waning and eclipsed
elements.
Nanna is depicted upon a throne bearing the circle and rod of divinity and
power, bearded and wearing the horned cap of divinity, each side having four
horns each as in tradition of Gods and Goddesses. E-gish-shir-gal (house in
the great light) was the name of the Chief Temple in Ur for Nanna.
Sin can also be viewed as a protective and cursing god as well, even if he
could not compare to the mighty Sebitti. On an inscription of Ashurbanipal of
Assyria, the disc of Sin had a curse inscribed ‚Whoever plots evil against
Ashurbanipal, King of Assyria, and begins hostilities against him, I will send
an evil death upon. I will bring his life to an end by the swift iron dagger, the
firebrand, famine or the devastation of Gira (a variant of the Pest God
Nergal).‛ The moon holds the keys to madness and paranoia as well, the
death offered by the lunar current is more lengthy and foreboding than that of
the Sun.
NEBO

The God of Divination, the Scribe

Nebo, spelled also Nabu is the divine scribe god, the Mesopotamian
equivalent of Hellenic Apollon and the Egyptian Thoth. Nebo is the divine
scribe who may be sought in divinatory workings and the articulation of
thought and writing. Nebo is considered the son of Bel-Marduk, from which
he was carried from Syria to Babylon from the ancient Ammorites. The
symbol of Nebo is the writing stylus, the form of a wedge and he is depicted
as a kingly male like Marduk who also stands/rides upon a mighty serpent-
dragon.
Esarhaddon (681 – 669 B.C.) was the son of Sennacherib and was a mighty
Assyrian King who put down many rebellions during a period of turmoil for
the empire. Esarhaddon’s invocations to Nebo are reflected as supporting him
in war.
 The symbol of
Nebo
The Seleucid Empire venerated Nebo and Bel-Marduk in the cities
appropriate, no doubt finding common ideals in Zeus (BelMarduk) and
Apollon (Nebo). Antiochus I Soter (280 – 260 B.C.) recorded tablets in
Babylon as rightful King and invoked Nebo. Antiochus called upon Nebo and
named him ‚Nabu, son of Esagila, first-born of Marduk, of highest rank<‛
and ‚Nabu, exalted son, powerful leader of the gods, who for exaltation was
born.‛
Nabu/Nebo is thus a deific mask utilized by the Kassapu to visualize, find the
possibility for manifestation and then compelling it to manifest over a period
of time. Nebo is thus a Luciferian god and one which compels possibility
through the subconscious.
ADAD
ISHKUR / RAMMAN/ADAR The God of Storms
The Storm God known in Akkadian as Adad and Sumerian as Ishkur, Adad
manifests as Ramman which means ‚Thunderer‛ and Rimmon in Aramaic.
Adad is a powerful and fierce god, who holds a great power over the forces
of storms in nature. Adad is a lord of omens, whose symbol is the Bull and
the Lightning Fork. Adad is a powerful god who bears a horned tiara and who
is both benevolent and violent when his thirst demands.
In most traditions Adad is the son of Anu and his wife is Sala, although it is
consistent that he is the son of Enlil. The ministers or visers of Adad are two
gods named Sullat and Hanis. The depiction of Adad is a bearded god
wearing the horned cap of divinity, holding the symbol of the lightning fork
and riding upon the winged lion-dragon, one of the children of Tiamat
Musmahhu who joined the Gods.
Adad has a balanced representation as a god, while on one hand a fierce
storm god who is joined by the cloud, called ‚Adad’s calves‛ he brings great
storms yet also the beneficial rains needed for agriculture. At Assur, Adad
was worshipped along with Anu in twin Ziggurats.
 Adad and
Ishtar of Nineveh
Offering libations to Adad may be done for workings of storms which bring
creative change, initiatory wisdom and the power to overcome challenging
obstacles.
Adar is also a name of Adad in antiquity; his name is ‚the sun is the south‛.
BEL-MARDUK

God of Babylon & Bringer of Order

Marduk was the patron God of Babylon and was the mate of Zarpanitum.
While Bel-Marduk is regarded as the one who battled his ancestors Tiamat
and Kingu, creating life and order from this battle, he possesses too, like
other Gods a shadow aspect.
The Sumerian Mar is ‚Sun‛ and when placed with the Second Dynastic
Period Amar-ud brings form to Marutuk and the later variant form of
Marodakh. The utu-k was present a older form for the Sumerian word for
‚sun‛ and ‚storm‛. The name Utu is a divine epithet Uta-ulu which is the
‚South-storm‛ of Ninurta.
The name of Mar-utu (a) k thus shows the origin of ‚Son of the Shade‛ or
‚Son of the Storm‛. Equally so Marduk is called ‚eldest son of the Ocean
Deep49‛. How can one possibly associate Marduk as a ‚son of the storm‛
which could hold such violent aspects? The answer is in his attributes and
nature according to the legends.
Marduk in the Epic of Creation is filled with an inner fire and holds the
power of lightning. Marduk additionally controls and commands the Four
Winds, the Southwind, the Northwind, the Eastwind and the Westwind. They
are given to him at his birth by Anu, a God who has both destructive and
creative qualities.
49 Tablet K from Devils and Evil Spirits of Ancient Babylonia.

In addition Marduk also commands other storms and winds, a cyclone, a

flood-storm and rides a ‚Chariot of the Storm‛ which is deemed terrible.
Bel-Marduk as the usurping god
Thus Marduk may be more appropriately known as ‚The Sun of the Storm‛
rather than ‚Son of the Sun‛. His nature was to be the usurper against Tiamat,
for his ancestors are Gods of Darkness.
In addition, a symbol of Marduk is the Mushussu-dragon, a monster created
by Tiamat in the great war of Chaos. A common name for Marduk later on
was Bel, meaning ‚Lord‛. The Gods in their seat of power or dwelling are
called ‚Bel‛ there, the same as ‚Baal‛. Here we find a common association
with the myths of Ras-Shamra, otherwise known as ancient Ugarit as Ba’al
the God of Storms and War.
Ba’al is called ‚Lord of Thunderstorms‛ and ‚Rider of Clouds‛. Ba’al fights
the primordial YAMM, the God of the Chaos-Sea, who is an
anthropomorphic form for Lotan or Leviathan in Hebraic myth.
The Epic of Creation in various forms displays Marduk in the Babylonian
and Assur in the Assyrian depiction in the palace of Sennacherib.
Marduk was crowned by Anu as having the highest destiny of the gods, even
ones older than he. At his coronation as God of Babylon, Marduk is given
fifty names which describe his nature of rule. They proclaimed him the
‚Majesty of the Gods‛, who’s bright light casts down for all others to walk in
his illumination.
THE FIFTY NAMES OF MARDUK
The symbol of Marduk – the dragon and the spear upon the altar.
Divine Epithets are titles given to Deific Masks representing the essence and
role of the God. Just as when Tiamat begets her monsters of chaos she takes
the form of Hubar which is the Epithet if her creating.
The names of Marduk were granted to him as he was crowned King and
made the law maker and god. Offerings to Marduk may be with Myrrh when
the conditions are appropriate.
The Kassapu is utilizing the deific mask of Marduk from a perspective of
Kingu, that you are controlling the God accordingly. In your workings with
Marduk, you are gaining a strength and expansion of knowledge through this
interaction.
The Fifty names of Marduk are utilized with the specific action in which they
are used. If seeking to bring order into your life, you will simply burn incense
with an invocation to Marduk, in the dawn or at noon when the sun is visible.
As you see the smoke billow up, recite the epithet of Marukka (bringing
order) for example and visualize the most chaotic elements in your life being
brought to control in the near future. Often in dreams following these
workings, your answers will appear more visible to you in your conscious
mind.
Understanding a new perspective on the names is important. ‚Violence‛ can
be consistent discipline and tenacity towards your goals. Bringing ‚order‛ is
simply overcoming difficult obstacles in your immediate life and ‚light for
his people‛ can be simply that you have a clear direction and leadership for
your life.
THE FIFTY NAMES OF THE CONQUERING GOD OF
BABYLON
If incantations to Marduk are employed, it may be beneficial to use several of
the epithets here to further empower your spells.
MARUKKA – The God who compelled order. MARUTUKKU – He is the
help of his people (Babylon) MERSHAKUSHU – Fierce, Violent yet
considerate, furious and calm when needed. The Balanced.
LUGAL-DIMMER-ANKIA – Whose command is higher than the Gods his
father.
NARI-LUGAL-DIMMER-ANKIA – Director of all the gods, who founded
our dwellings in heaven and earth. Who decreed the stations of the Anunnaki.
Under the above name, there are three additional assigned to NariLugal-
Dimmer-Ankia:
ASARLUHI – The first is the name which his father Anu gave unto him.
NAMTILA – The god who gives life, who restored the damaged gods as if
they were his creation.
NAMRU – The god who purifies the path.
ASARE – Giver of the fertile land.
ASAR-ALIM – Whose council is valued.
ASAR-ALIM-NUNA – The Honored One, the Light of Anu who beget him.
TUTU – Creator of renewal. Who invents incantation that his Will is made
upon the four directions of the Winds.
The second of TUTU is ZI-UKKINA, the light of his people, who fixed the
places in the sky.
The third of TUTU is ZIKU, who upholds the purification of his Will. Who
illuminated mankind and liberated them in life itself! The forth is AGAKU,
Lord of the Incantation who revives the dying. For Agaku is the god which
has the power to give life.
The Fifth is TUKU, whose spell is pure.
SHAZU – The intuitive god, who establishes the gods’ assembly.
SUHRIM who uproots the enemy by force of arms, who scatters those
against the winds.
ZAHRIM – Destroyer of enemies<
ZAHGURIM – Who destroyed the enemy himself in battle<
ENBILULU – The Lord, mighty one is responsible for sacrificial omens.
Who brings the life enriching waters<
EPADUN – Lord of the countryside and the canals which feed the land.
HEGAL – Who is abundance.
SIRSIR – Who usurped the throne of Tiamat, who established the Mountain
of the Gods. Who had the Will of his forebear Tiamat to face her when no
other could.
MALAH – who is the boatman who has conquered the depths of the
subconscious, to rise upon the waters of Tiamat.
GIL – who amasses the grains for the people.
GILMA – who brought stability among the gods, who caused them to bond
towards a common goal.
AGILIMA, who is fearless against the waves, who controls snows.
ZULUM – Who brought the fields to the people.
MUMMU – Who fashioned heaven and earth, who is of the blood of his
Grandmother.
ZULUM-UMMU – Which no other God may equal in strength.
GISH-NUMUN-AB – Who makes the quarters of the world, who fashions all
things. Called Destroyer of Tiamat’s Gods50, yet in his Light emerged from
this darkness.
LUGAL-AB-DUBUR – who scattered forth the chaos of darkness to
establish his own order among it. It is Lugal-Ab-Dubur who seized the
weapon of Tiamat.
50 Luciferians view Tiamat as the Greatest of the Dark Gods, for she sleeps within each of us. As
Marduk became as her, the greatest of the Gods, her essence is too with him for they are of the same
“blood” just as we are fashioned by Marduk from the Blood of Tiamat‟s husband and general,
Kingu/Kingu.

PAGAL-GUENA – the leader of all lords, whose power is supreme, whose

might is victorious!
LUGAL-DURMAH – the King who brings all the bond of creative unity.
Who is the greatest of the gods, who ascends above all in might.
ARANUNA – The Counselor of Ea, who is the God of the Deep. DUMU-
DUKU – Who begets laws which govern.
LUGAL-SHUANNA – King whose might is most powerful among the gods.
The Lord whose might is graced by Anu.
IRUGA – who took captives within Tiamat.
IRKINGU – Who captured Kingu in war, who decreed command over all.
KINMA – Commander and guidance of the Gods, who confirms direction.
E-SIZKUR – Who sits in the heights of invocation.
GIBIL – Who has established the ferocity of weapons, who is strong in
wisdom.
ADDU – Who covers the sky.
ASHARU – The God of Destinies whom bears responsibility.
NEBERU – Who holds the balance of the heavens and earth. Neberu is the
star of this god in the sky. It is he who controls the crossroads, the beginning
and end, the darkness and light.
ENKURKUR – Ellil named Marduk thus.
THE PURPOSE OF MARDUK IN THE ADVERSARIAL
PANTHEON
Marduk is not shunned by the Kassapu or Priests of Tiamat as one may think.
Consider that by Adversarial interpretation that Marduk can represent the one
who masters the darkness within; the hungers and desires which may
empower us yet also destroy us.
Marduk is symbolized as riding the serpent-dragon Mushussu which is a
direct creation of Tiamat by her manifestation as Mummu (creator). Marduk
is the patron God of Babylon, those who ascend as Gods, illuminated; shining
their divinity down casting darkness in their wake. Like Marduk, the
Assyrian Ashur is the deific mask of the same god-form. Ashur/Marduk is
equally a destroyer and creator, who are comfortable in their divinity and
mastering that which they choose to.
Marduk may be offered to with incense for the protection of the household;
symbolizing good fortune caused by your wise decisions in personal matters.
One may equally work in the darkness of Kingu and Tiamat as well, without
inner conflict.
ASSUR

God of Assyria and Conquering Deity

Often when looking to the Gods, one should seek to understand the people of
which offers and gains power from their offerings to it. Assur is clearly one
God which beholds a great power in the unity of army and the response of
necessity. In a land which to the North has fierce and rugged mountains,
inhabited by warlike people, to the south-east the Babylonians, who could be
equally aggressive, combined with the landscape of burning summer heat and
deserts you have Assyria.
The ancient Assyrians were to make themselves for a period of antiquity the
most cruel, violent and warlike of any in the area, surpassing and enveloping
their enemies. Fueled with the Gods of Babylonia as well, the Assyrians were
a clear example of conquering with balance – impaling, skinning their
captives, offering to the Gods yet also having a defined and articulate society.
It is of course because of the Assyrians that we know of many ancient
Babylonian demons and spirits.
Assur was not only the name of the God, yet also the city. Understanding the
often difficult interpretation of Assur with Mesopotamian religion, we look to
the inscriptions and imagery of the god.
Tiglath-Pilesar I was king around 1100 BC calls Assur the God ‚above all
others‛, while other gods are praised as well. It is inscribed as if Assur is a
type of empowering ‚fetish‛ or ‚idol‛ of collective subconscious energy of the
people of Assyria. Specifically ‚whose weapons ASUR has predestined, and
for the government of the four zones has proclaimed his name for ever; the
capturer of the distant divisions of the frontiers above and below; the
illustrious prince.‛
Assur is depicted reigning in the sky within a divine circle and winged
Feroher, an Assyrian anthropomorphic male, wearing a horned cap holding a
bow and arrow.
While it has been argued that Assur is identical to the City and nation, it is
clear he was viewed as a separate god. In the clay tablets of Tiglath-Pilesar I
Assur is mentioned ‚Trusting in ASUR my lord I assembled my chariots and
armies.‛
Assur is depicted on a blazed brick panel found in home in Assyria from the
7th– 9th century BC51 shows Assur as a figure like depicted as the winged
god, however as a male figure holding a diadem. From 1300 BC it is
considered that Assur is identified with as Enlil (the Sumerian God) as the
chief of the gods. Sargon II of Assyria identified Assur as Ansar, the
primordial father of Anu.
51 Gods, Demons and Symbols of of Ancient Mesopotamia, Jeremy Black pg. 38

Sennacherib as an official governmental policy identified Assur as Marduk

especially in the alignment of the association of Assyria and Babylon. Assur
then adopts during the period of Sennacherib the Mushussu snake-dragon, the
steed and guardian of Assur clearly from Marduk. Assur also is identified
with the Horned Cap, the only other god exclusive to the cap as a symbol by
itself was Anu, the God of the Sky.
Assur in Assyrian art always depicts him within the wingeddisk presiding
over war, ritual dedications and hunting. In this way, Assur is an empowering
diety or deific mask. It has been considered that Assur has been mistaken for
Samas/Utu as the Sun God, which I deem incorrect. In the Labartu plague
from the De Clercq Collection Assur is shown at the top of the plaque along
with the sun-symbol of Shamas.
SHAMASH – UTU

God of the Sun

Shamas / Utu / Samas is the ancient Sumerian god, whose symbol is the light
of the sun. Samas is the Akkadian name of this ancient God, depicted with a
horned cap upon a throne. The power of Shamas is renewal by light, each day
he comes forth to offer humanity, animals and plants warmth and growth.
Ashurbanipal had inscribed upon his Black Obelisk around 648 BC a detailed
account of his achievements while King of Assyria, he names Shamash as
one God therein. Shalmaneser III, a great conquering Assyrian King also
mentions Shamas in his records as well, naming him ‚Shamash, Judge of
Heaven and Earth, director of all..‛ in his invocations beginning the obelisk.
Shamash is considered judge and order-keeper based on his consistent rule in
the sky, the one who brings growth and destruction through the heat he
brings. In some points, Nergal is associated with the destructive aspect of
Shamash. The Sebitti or Maskim are supported by Shamash when they
attempt to devour the Moon-god Sin.
Shamash is the God of Magicians when called to exorcise demons or baleful
spirits in ancient Mesopotamian texts, however the Kassapu will interact with
Shamash upon a level of empowering the self; remember the Sebitti were
supported in their attack against Sin the Moon-god by compelling it by
Shamash.
NUSKU God of the Night & Fire
Nusku is a god of the night, invoked in conjunction with Shamash in
traditional Babylonian witchcraft exorcism rituals52. Nusku’s sacred symbol
is a lamp and is invoked in many exorcism rituals being a protective deity of
night. Nusku is a highly venerated god mentioned by numerous Assyrian
Kings in their invocations to the gods and records of their rule. When a torch
is used in rituals, it represents Nusku.
52 Mesopotamian Witchcraft by Tzvi Abusch

NAMTAR

Sukkal Erseti Vizer of Ereshkigal & God of Disease

Namtar, the illustrious god of disease and death, sukkal erseti, the title
meaning ‚the viser of the underworld‛ is Ereshkigal’s chosen messenger to
the gods and the ‘offspring of Ereshkigal53‛.
Namtar or Namtaru is the underworld God of plagues, the viser of
Ereshkigal. His name derives from ‚fate‛ and he is associated with that which
cannot be stopped54.
Namtar is the son of Enlil and Ereshkigal (also Mul-lil in some versions),
which makes him a powerful and destructive god. Namtar introduces the
dead to Ereshkigal, the Queen of the Underworld. Namtar holds specific
power of 60 different types of demons and plagues, which correspond to the
human body. Namtar sends forth this power depending on the desires of
Ereshkigal. The wife of Namtar is Khushbisag and together they create
numerous demons in the underworld.
Invoking Namtar can be a seemingly frightful event. For those who think in
terms of the subconscious mind would such an invocation bring forth
sickness?
If the Kassapu meditates upon Namtar as a death-demon then if the gods
dwell in his temple this would too include Namtar? This ‚fate‛ may be
utilized to strengthen the Kassapu against overwhelming sickness and
physical death. Much like a vaccine, if you grow ill invoke Namtar and offer
up incense in the night; seek to grow strong from this unfortunate event.
Never attempt to banish fate, for this darkness like the Yatukih Astwihad55
there is no escaping the hunger of Namtar. There are ways for the Kassapu to
enter the violet streams of phantasms of Namtar.
53 Dictionary of Deities and Demons in the Bible Brill publishing 1999 54 Namtaru is parallel to
Astovidat in Persian Yatukih or Zoroastrianism.

KHUSHBISHANGA
The wife of Namtar, an infernal underworld goddess of plague.
Khushbishanga dwells in Irkalla with her husband Namtar who are
authorities in the court of Ereshkigal and Nergal. In the underworld, she is
given the comb of womanhood, defining her status as wife of Namtar.
NINAZU Chthonic Serpent God
Ninazu is an ancient Mesopotamian god, associated with the Usumgallu
serpent-dragon and the Mushussu serpent-dragon. Ninazu’s name has original
meaning of ‚Lord Physician‛, the very underworld origins of medicine! We
must attempt in further to strive for the balance of mind and spirit in which
Ninazu and his son Ningishzida offer, the underworld is a place of healing, of
fertility and also of darkness and death. This is the balance we must consider,
do not deny light for darkness or the opposite – both reside within us.
55 The Yatuk Dinoih in Luciferian Witchcraft and The Gates of Dozak by Michael W. Ford.
Serpent god
Being a healing chthonic god, Ninazu is also a predator as well.There was a
pre-Sargonic mace-head dedicated to Ninazu, in addition he is referred to as
‚spitting venom‛ is old incantations.
Ninazu is also called the husband of Ereshkigal before Nergal, yet by some
texts is the son of Ereshkigal. Ninazu is by most
accounts the husband of Ningirda, a daughter of Enki/Ea. He was said to have
been born in the underworld, on the mountain of Kurmussa, which is ‘snake
mountain’.
A title of Ninazu is ‚King of the Sword‛ who is able to ‚fill men with venom‛,
he is called to protect some against Usumgallu, then making reference in the
ritual when a serpent is handed to another calling forth that Ninazu is the
King of Snakes.
The Temple of Ninazu is called ‚E-sikil‛ and also ‚E-kurmah‛. Ninazu may
be later associated with the Greek Asklepios, who is the god of medicine and
holds a serpent-staff along with his son Ningishzida. The Temple Enegir
between Ur and Larsa and was gateway of sorts.
or Esikil of Ninazu was
considered an underworld
We see a highly interesting description and connection between Ninazu and
Ereshkigal in the Sumerian Temple Hymns:
‚O Enegir, great libation pipe, libation pipe to the underworld of Ereškigala,
Gudua (Entrance to the nether world) of Sumer where mankind is gathered,
E-gida (Long house), in the land your shadow has stretched over the princes
of the land. Your prince, the seed of the great lord, the sacred one of the great
underworld, given birth by Ereškigala, playing loudly on the zanaru
instrument, sweet as the voice of a calf, Ninazu of the words of prayer, has
erected a house in your precinct, O house Enegir, and taken his seat upon
your dais.‛-Temple Hymn ETCSL translation: t.4.80.1

A copy of a
serpent god before incense from a cylinder. We see also a mention of Ninazu
and his temple in Esnunna which describes his mighty place:
‚O E-sikil whose pure divine powers are supreme in all lands, whose name is
high and mighty, magnificent dwelling of the warrior, holy house of Ninazu,
house of the holy divine powers! House, your divine powers are pure divine
powers, your lustration is a cleansing lustration. The warrior refreshes
himself in your dwelling. Ninazu dines on your platform. Your sovereign, the
great lord, the son of Enlil, is a towering lion spitting venom over hostile
lands, raising like the south wind against enemy lands, snarling like a dragon
against the walls of rebel lands, a storm enveloping the disobedient and
trampling on the enemy.‛ Temple Hymn ETCSL translation: t.4.80.1
This hymn describes a great power contained within Ninazu. We see his
association with a dragon as well:
‚When he strides forth, no evil-doer can escape. When he establishes his
triumph, the cities of the rebel lands are destroyed. When he frowns, their
people are cast into the dust. House, your prince is a great lion from whose
claws the enemy hangs. Your sovereign is a terrifying, mighty storm, the
vigour of the battle, in combat << like a << with a shield on his lofty arm, a
net over the widespread people from whose reach the foe cannot escape.
When the great lord is resplendent, his magnificence has no equal. The true
seed born of the Great Mountain and Ninlil, your sovereign, the warrior
Ninazu, has erected a house in your precinct, O E-sikil, O Ešnunna, and taken
his seat upon your dais.‛ Temple Hymn ETCSL translation: t.4.80.1

Serpent God
Serpent of the Primal Waters, from boundary stone
NINGISHZIDA

Serpent God & Guardian of Demons

The origins of Ningishzida/Ningizzida and his divinity are found in the
obscure parts of mythology and history. This often overlooked god is often
difficult to pin down as to what his deified associations. Let us shed some
light upon this god and open a pathway to his ascension through us.
A wise underworld God whose symbol is a staff entwined with two serpents,
the original caduceus if you will. The image of Ningishzida is a robed
bearded man, crowned in the horned cap of divinity that has two horned
serpents from his shoulders. Ningishzida means ‚Lord of the Good Tree‛ and
in many ancient epics including ‚The Death of Gilgamesh‛ Ningishzida is the
guardian of demons in the underworld. In a Luciferian aspect, Ningishzida is
the personal deity of subconscious wisdom, thus the serpent upon the Tree of
Knowledge. He retains the balance of darkness and light.
In the myth of Adapa, Ningishzida is called ‚Giszida‛ and guards the gate of
Anu or the heavens. Thus it shall be considered that by seeking knowledge in
the darkness do you also seek the wisdom of the heavens.
The symbol of Ningishzida, the basmu or horned serpent is associated with
the constellation Hydra. Ningishzida is also ‚The Throne Bearer of the
Earth56‛ who no doubt establishes wisdom among the living. It seems
originally that Ningishzida was a form of Nin-girsu, who is a solar god from
the city of Lagash near Ur in ancient Sumeria. In the ‚Death of Ur-Namma‛,
Ningishzida is called ‚The Valiant Warrior‛.
56 Thomson, Devils, Book I page 60 (original facsimile edition).
Ningishzidda and Ea
In the ancient tale of ‚Ningishzida’s Journey to the Netherworld‛ he is called
‚throne–bearer of the wide nether world‛ and whose queen is Ereshkigal.
The name of Ningishzida is translated and interpreted in several ways, one
being ‚Lord of the gracious scepter‛ and the most reasonable, ‚Lord of the
tree of truth‛ or ‚knowledge‛ (Nin-giz-zida). On the eastern gates of the
heavens and the realm of Anu there were two guardians, Gizzida (Tree of
truth) and Dumuzi (Tree of life). Sumerian culture provides us with a distinct
understanding of the origins of the Tree of Life, which was adopted by the
Assyrians and later by the Judeans.
The Ningishzidda Caduceus guarded by two Mushussu dragons
The Tree of Life to the Sumerian mythos was a bright star in the heavens, if
originated as the Eastern or rising star it would easy to associate Dumuzi and
Gizzida as the Morning Star, thus a primal manifestation of the deific mask
of the later visualized Lucifer of the Greeks.
Ningishzida is depicted as two coiled serpents, akin to the later Caduceus and
also as a dragon with two coiled basmu. Ningishzida also represents the
wisdom of the hidden, the place of the underworld and is associated with the
‚Azal’ucel‛ – Holy Guardian Angel – Daimon which the Chaldeans called
‚Personal God‛. Gudea, a southern Mesopotamian ruler from Lagash around
2144 BC asserted his personal god was Ningishzida.
Ningishzida is the son of Ninazu (the Lord of Serpents) and Ningurda (who is
a variant of Ereshkigal). Ningishzida is consistently the throne-bearer of
Ereshkigal in many hymns and tales. In short, the serpent-god works with the
desires of Ereshkigal and conducts workings for her not only in the
underworld but also on earth.
We see a consistency with Ningishzida being associated with Nabu57 and the
planet Mercury, hence the transformation of the self in the traditional way in
which the planet is associated with. Another scholar showed that Ningishzida
was attributed to the Hydra58.
We see a description of a temple with reference to the god:
‚O primeval place, deep mountain founded in an artful fashion, shrine,
terrifying place lying in a pasture, a dread whose lofty ways none can fathom,
Ĝišbanda, neck-stock, meshed net, shackles of the great underworld from
which none can escape, your exterior is raised up, prominent like a snare,
your interior is where the sun rises, endowed with wide-spreading plenty.
Your prince is the prince who stretches out his pure hand, the holy one of
heaven, with luxuriant and abundant hair hanging at his back, Lord
Ninĝišzida. Ninĝišzida has erected a house in your precinct, O Ĝišbanda, and
taken his seat upon your dais.‛Temple Hymn
is older. Gudea affirms him as the ‚Offspring of Anu‛. Ningishzida plays a
role similar to Pazuzu when he has the power to keep demons under control
when he desires so.
 Ningishzidda upon Mushussu
Dragon
In many theological lists of gods Ningishzida is associated with the family of
Ninurta; however his idea as a deity or deific mask
57 Winckler, Altor Forschugen, 11.
58 Kugler, Sternkunde, I.

If you wish to invoke and offer to Ningishzida it should be done in a manner

of introspection and understanding your opportunities and issues. As you gain
a meaningful experience with the god then you may seek further incantations
and workings.
DESCRIPTIONS OF NINGISHZIDA
Ningishzida is called the ‚warrior-god‛ who led Gudea into battle, thus
acknowledging that the god raised Gudea above others; indicating that Gudea
had developed the fertility and underworld god as his personal daemon.
 Ningishzidda with two Mus serpents on his
shoulders.
In a ‚Balbale to Ningishzida‛, the god is called ‚Lion of the distant
mountains‛, ‚Ningishzida who brings together giant snakes and dragons‛,
‚Mighty power, who no one dare stop when he spreads confusion (chaos)‛,
‚Hero who after surveying the battle, goes up to the high mountains‛, ‚King,
you who carry out commands in the great underworld, there where your
commands are issued‛, ‚Ningishzida, you understand how to wield the
scepter into the distant future‛ and ‚you fall upon the many, you burn them
like fire‛.
Ningishzida is associated with the axe being his weapon and in the Malqu
series is a daemon who is an exorcist against other demons. As a healing god,
Ningishzida is symbolized as the crowned serpent, the wise one who brings
fertility of the mind and body.
Ningishzida is also able to ravage the land with plague and fever as well,
much like Pazuzu. His manifestations are varied, yet usually always
appearing as a serpent in some way. The god appears in mortal form as a
bearded male, wearing the horned crown with two ‘cerestes cerestes’ horned
serpents from each shoulder like the Persian Azhi-Dahaka or Zohak. He is
leading Gudea to Ea, the Great God of Magicians and the Absu.
NIRAH Serpent God
Worshipped primarily in the city of Der, the area between ancient
Mesopotamia and Elam was the minister of the God of Der, Istaran. Nirah
was long worshipped until the middle Babylonian times in the Temple of
Enlil where he was a protective deity.
Nirah the Serpent God holding crab (Cancer)
NERGAL

The God of War, Plague & the Underworld

What can be written to describe the essence and power of the Lord of the
Underworld, Nergal? Who inspired so much such as the concept of Melkart,
of Herakles and others?
Nergal/Erra/Irra was conceived in the underworld by Ninlil and Enlil. On one
hand Nergal represents the burning and destroying heat of the Sun, on the
other he represents the Midnight Sun of the Underworld. Nergal called also
Erra is a plague god, whose throne was in the underworld.
Nergal is a God of Necromancy, some of the first rituals of communing with
the Shades of the Dead where scribed in myths of the God Nergal. Not only a
God of the Underworld, of Necromancy and the black arts of knowledge, he
is also a God of War and Plague.
His primary city of worship was Cuthah / Kutha which was a favorite burial
area for many Babylonians. In Cutha and Uruk, Nergal was often referred to
as ‚Lugal-banda‛ which translates ‘Powerful (banda) King (lugal)’. Nergal’s
name is sometimes inscribed as ‚Ner-unu-gal‛ which is the ‚Lord of the
Great place‛ which is the underworld.
The great symbol of Nergal is a Lion-headed Mace which represents his
power in the Summer-solstice, of burning power and the conquering spirit.
The planet associated with Nergal is Mars, which draws a close parallel to
other Gods associated with Mars in other pantheons.
While Nergal was a fearsome deity, his cult spread across the middle east,
even to Sidon due to the deportations and settlements made by conquering
forces such as the Assyrian King Sargon.
Nergal Mace head and Representation
While Nergal is a God of the Underworld, he also is attributed to the Noon-
tide Sun and the destructive elements of solar cycles, lending his power of
pestilence and other destroying insects cultivated by the Sun and its power of
growth. Nergal was attributed to a great underworld cave called Aralu.
The forms of Nergal were many. Often depicted as the fearsome lion, he is
also symbolized as a war-mace with the head of a lion. He also holds a mace
of scepter with the two lion-heads. Nergal is also shown as a god dressed in a
long robe, often one leg is out trampling a man. Nergal wears the horned cap
of divinity and is shown also in burial pose representing the God of the
Underworld.
Nergal is described in a ritual text as a vampiric god, ‚Nergal, dragon covered
with gore, drinking the blood of living creatures59‛.
Some epithets of Nergal include " raging king,", "furious one‛, Lugalgira,
Sharrapu which means ‚the burner‛ relating to the heat of the Sun. Nergal’s
name itself is related to ‚Lord of the Great Dwelling‛, the great dwelling is of
course the Underworld, which is commonly depicted in literature as being
vast and extensive. An interesting title of Nergal as being ‚The Glowing
Flame‛ is also brought into accordance with the ‚Black Flame‛ of self-
illumination or consciousness.
59 An adab to Nergal for Šu-ilīšu (Šu-ilīšu A).

Nergal’s underworld bride was Ereshkigal, known as the " great lady under
earth". In Chaldean lore, Nergal became assimilated to Jupiter, Saturn and
Mars. While his primary indication was indeed Battle, he found to be
satisfied with the pestilence and plague which would erupt at different times,
bringing death in a seemingly whimsical manner. Being connected with the
Sun, Nergal had positive attributes associated with him such as an
Agriculture God.
There are instances where Nergal is interchanged with Shamas, however
specifically the phase of the noontide and the summer solstice, when the
season ends with death and the lifelessness of the destructive heat. This is
perhaps why Nergal is the God of the Underworld or realm of shades, his
gateway is at the end of the natural cycle as it is; a balanced and adversarial
gateway to the concept of death and transformation.
The Babylonian title of Mars, ‚Mustabarru – Mutanu‛ means ‚The Death-
spreader‛ is one title associated with Nergal as well.
MESLAM Temple of Nergal
Meslam was the chief Temple of Nergal in Kutha. The designation of Nergal
is ‚Meslamtaeda‛ which means ‚The One that rises up from Meslam‛.
Another cult center of Nergal was in Maskan-sapir which flourished for a
period of time.
The altar of Nergal generally features a lion-headed mace or staff. It is
important to understand that in ancient Mesopotamia that many demons and
gods could have the features of birds, lions and serpents. Those seeking to
create an altar of Nergal should have an image of a Babylonian styled lion
which may include images of the Ugallu demons. Nergal is associated with
Mars, war and plague so any symbolisms associated therein.
IRRA-NERGAL – Lord of Plague and War

Irra-Nergal as Lord of the

Plague
SHARRAPU The Fire Serpents of Nergal
The term Sharrapu is an epithet used to describe the flames in which Nergal
manifests. In Canaan Nergal or Erra was the ‚sharrapu‛ or ‚burner‛, who
brings scorched earth and war under the title ‚Irra‛ or ‚Erra‛. Nergal also
appeared as one who hears invocations or callings and can restore the shades
of the dead to life. The title of Sharrapu was used in devising the fireserpents
called ‚Seraphim‛ who were utilized in early JudeoChristianity.
Ugallu Demon and Underworld Demon-God
ELAMITE DIETIES
Elam is a mountainous land which had numerous conflicts with Assyria in
antiquity. Their methods of warfare were based around hit and run tactics,
being experts on horseback. In addition their archery skills were noted. The
gods of Elam are closely connected with Assyrian and Babylonian culture
and most of the Mesopotamian gods were honored. The specific deities of
Elam are listed here to add possibility in specific workings.
The significance of Elam is that the Babylonians considered Elam the
residence of rebellious gods, demons and various chaotic powers of Tiamat.
No doubt fueled by their serpent-deities, some of which found a home in the
Mesopotamian pantheons as well. Elamite deities in contrast to Babylonian
lore will no doubt provide the imaginative Kassapu with some chthonic
powers to work with.
KHUMBAN / HUMBAN/ HUWAWA
Khumban /Humban, the great sky god of the Elamites who is associated
with Huwawa, the demonic-guardian of Enlil’s cedar forest (of Lebanon) is
the most powerful deity of Elam.
The demon-guardian Huwawa is depicted as having a face which resembles
or is composed of innards as they would have been used in divination.
Huwawa is a fire-breathing associate of the god Wer who is a storm-god who
is identified with the god Adad.
Huwawa was said to be protected by ‚Seven layers of terrifying radiance‛.
The connection of ‚radiance‛ is a part of the energy of the specific deity, and
is grounded to the god like a garment which may be taken off. The radiance,
from the two associated words Ni (the effect of living humans from the divine
power, a terror or awe inspiring feeling similar to intense invocations of the
personal god or Daimon) and the divine power Melam.
The Elamite god Humban, whose name is later known as Napirisa is the god
of the sky and earth is a powerful old god who was viewed as the greatest
among the Elamite deities, with the exception being the earlier
Pienenkir/Ninikir (whose name was invoked in the NaramSin treaty). In
honor of this great god, several Elamite kings were named after this diety.
While it is obvious that Humban became the Huwawa of the Babylonian
‚Gilgamesh‛ legend, having the fierce claws of a lion and being a violent
enemy in which Gilgamesh needed help to defeat, at certain periods the
Babylonians aligned Humban with both Bel-Marduk and Enlil.
In addition, the legend of Huwawa and Gilgamesh places Huwawa as the lord
of the cedar forest in Lebanon, Syria. We could see here a clear
representation of the Huwawa as the Egyptian Bes, who was popular
throughout the Middle East.
In a neo-Assyrian record, the corpse of Assyrian king Sennacherib is guarded
by Humban with two other Elamite deities Naprushu and Yabnu.
PININKIR/KIRIRISHA Mother Goddess
The mother-goddess of the Elamite pantheon dated from around 3rd
millennium B.C., Pinikir (spelled also Pienenkir) was the chief goddess and
diety of the Elamite powers for several periods. She is mentioned in the
Naram-Sin treaty.
Also known as Kiririsha, the ‚Lady of Liyan‛ sits beside her Lord Khumban
as a powerful goddess who had numerous temples dedicated to her in Elam.
The name of Kiririsha was used in the southern areas of Elam while
Pienenkir was originally the goddess worshipped in the North. As the
Elamites held the southern region to be the center of their power at certain
periods, the deities most revered would gain notoriety in due course.
The Cult of Pinikir revered her as the ‚Soverign of the Gods‛ and the
Assyrians listed her as the assimilated Ishtar, revered throughout the
Mesopotamian lands.
INSUSINAK Lord of the Underworld, Darkness & Light
This god is the ‚Lord of Susa‛ being the ancient capital of Elam. Insusinak is
the third of the triad of supreme deities of the Elamite pantheon along with
Kiririsha and Khumban. Insusinak over a period of time was the personal god
of many Elamite kings and overtook the position of Humban as being the
most important god. While importance shifted continually, invocations of the
Elamite gods always began with Humban/Khumban and then Isusinak
followed by the goddess Kiririsha.
The divine lord of the Elamites, or specifically Susa was associated with both
Babylonian gods Adad and Ninurta. The difference with the Elamites and the
Assyrians was that Isusinak was refered to as the King’s ‚Personal God‛
rather than being ‚storm-god‛ or ‚war-god‛. He is described by Ashurbanipal
as being the ‚God of their Mysteries, who dwelt in a secret place, whose
divine acts none was ever allowed to see60‛.
In first millennium B.C. funeral tablets, Isusinak passes judgement over the
shades of the dead residing in the underworld, yet is also invoked along side
Nahhunte the Sun God as well.
NAHHUNTE The God of the Sun, Justice
The God of the Sun, justice and considered the same as the Assyrian-
Babylonian Shamash/Utu. Many Elamite kings refer to themselves as
‚ancestor of Nahhunte‛ and find divine rule in the power of the Sun.
Nahhunte was widely used in sorcery as a name scribed in houses to protect
against intruders, threatening those who enter with a curse of being barren
and sterile.
60The description of the Assyrian King‟s sack of Susa and removing the statue of the god to Assyria.

Ningishzidda with two crowned, cerestes snakes.

A manifestation of Tiamat, bearing ‚Melammu‛ or ‚Black Flame‛, a third eye
and a scale-type skirt.
Nergal instructing Ugallu demon on torture by Marchozelos
Cult of Ereshkigal and Her Reception of Libations by Marchozelos
ERESHKIGAL

The Goddess of the Underworld & Sorceress of Irkalla

While her name is known and feared in ancient Babylonian myths, the great
goddess Ereshkigal has been little explored in the study of Mesopotamian
religion and magick. Let this attempt provide a suitable grounding for the
pale goddess to rise again from her ancient sleep, seeking the blood to
nourish her body in moisture again.
Ereshkigal is the Goddess of the Underworld. Her name means ‚Great Lady
under the Earth‛ indicating that she is both destructive and creative. The sister
of Ishtar, Ereshkigal may be viewed as the ‚crone‛ aspect of the goddess in
modern incantations involving the powerful deity. Ereshkigal drinks water
with the Annunaki and drinks ‚troubled water‛, that which carries the spirits
of the ekimmu travel upon and the demons are sent back to underworld in
exorcism rites.
Instructions are given to Ishtar to summon Ereshkigal ‚conjure her by the
oath of the great gods<she who creates a dragon (saturru = sasurru)61.
The main Temple of Ereshikigal was located in Kutha, like her husband
Nergal. In Sumerian hymn ‚The Descent of Ishtar‛ Inanna/Ishtar is the
younger sister of Ereshkigal. This Queen of Darkness had photophobia (being
averse to sunlight) and chose to remain exclusively in the underworld. She
held great power in the underworld and her name Irkalla became the same as
the underworld abode she ruled over with Nergal.
61 A New Recension of Ishtar‟s Descent into Hell pg. 27

Just as Hades is symbolic of the place of Hades in which he ruled in Greek

mythology, Ereshkigal became ‚Irkalla‛ as the place where she dwelled.
Ereshkigal became the Goddess of the Underworld when the Earth was
separated from the sky, thus it seems logical than in older times Ereshkigal
was once a sky goddess. Her nature in the ancient Mesopotamian texts
displays her as a Goddess of Darkness who rules the shades of the dead, yet
she is also extremely violent.
Ereshkigal has a powerful sukallu (a viser or general) named Namtar, who is
also known as mar sipri (messenger) of the dark goddess. Namtar is given the
power to breed the life draining sickness and demons of disease.
Ereshkigal may take beautiful form, as suggested in the legend of ‚Nergal and
Ereshkigal‛. She bathes and wears a beautiful dress. Ereshkigal is also able to
raise the dead rise to earth and eat the living, thus a necromantic magick in
which the shades of the dead are given the ‚waters‛ of Irkalla and arise as
vampiric ekimmu or Akhkhazu.
Ereshkigal survived well beyond the Babylonian pantheon, we find her name
as a ‚Name of Power‛ associated with the gods of darkness invoked in an
Egyptian ‚Invocation of Typhon-Set‛ in a spell to inflict catalepsy. Ereshkigal
is named with other names of Typhon-Set.62
62 The Leyden Papyrus, Edited by Griffith & Thompson.

ISHTAR

The Goddess of War & Lust

Ishtar/Inanna is a numerous deific Mesopotamian pantheon. Ishtar is both a
goddess of intense beauty, sexual desire and also a warlike spirit of violence
and mastery. Ishtar is called a ‚wolf‛ as in ‚you are a wolf sent forth to snatch
a lamb‛ and is the sister of Ereshkigal.
Ishtar is a daughter of Anu as well, making her a sister to Lamashtu. Ishtar is
a complex and complete goddess, having a balanced character as an
individual.
Depicted as a sexual goddess, she is shown with standing with one leg
revealed; her slight frame is supported by her divine fire of being. She wears
the horned cap of divinity and is represented as the Morning and Evening
Stars. For this alone, she is the original prototype of the Hellenic-Roman
‚Lucifer‛ or bringer of light. Ishtar/Inanna is also directly related to the Syrian
Goddess Astartoth.
The principle cult centers of Inanna Uruk, Nineveh and Erbil.
Inanna/Ishtar was highly interesting as she is not a ‚mother goddess‛, rather
she was a goddess of sexual love and her priestesses would participate in
temple prostitution. Ishtar is also a warrior goddess; the battle grounds of old
were called the ‚playground of Ishtar‛. She is shown with wings and many
weapons extending from her body. Ishtar of Arbail/Arbela was the Assyrian
war goddess.
As Luciferianism today is built from the foundations of the gods here and in
other cultures, we see an interesting connection very powerful goddess who
appears in
masks or goddess-forms throughout the between Ishtar and Tiamat. In an
obscure tablet entitled ‘Piristi Ilani Rabuti’ or ‚Secrets of the Great Gods‛63
reveal that Ishtar of Nineveh is Tiamat, such is the Dark Mother was the wet-
nurse of Bel.
Ishtar thirsts for power and split blood, she grows strong from the sacrifice of
war, sex and bringing light and wisdom to those who seek her. One symbol
of Ishtar is the 8-pointed star which holds representation of her as the
illuminated Morning and Evening Star, thus she is ‚Inanna of the Sunrise‛.
Ishtar rides upon a great beast which is depicted as a lion. This beast along
with her numerous weapons also shows her surrounded with bright stars.
 Ishtar – Inanna
the War Goddess
63 Mesopotamian Cosmic Geography, see bibliography.

These three aspects, sexual goddess, war goddess and illuminating goddess
demonstrate her subtle yet empowering and conquering nature. Ishtar is the
first Triple-Goddess and seems to be an elevated manifestation of the
‚Goddess of Night‛ whom is called Lilith.
Ishtar favored the conquering Akkadian King Sargon (2335 – 2279 B.C.)
Inspired by the great goddess, Sargon raised himself from gardener to royal
cup bearer, soon usurping the throne from Ur-Zababa of Kish and then
conquering Mesopotamia, Syria, Anatolia (parts of) and Elam. His daughter
was installed as High Priestess of Nanna the Moon God. In addition, being
favored of Ishtar, Sargon renamed himself Sharrukin, meaning ‚True King‛.
ISHTAR AS TIAMAT
The Scorpion Constellation, known as Mul Gir-tab is associated with Ishtar,
the goddess of war and love. The very name of Ishtar’s constellation as the
form of a scorpion is written with the ‘Gir’ symbol, which means dagger or
sword. Ishtar is the sword of the heavens, while the Tab sign or two points
represents the ‚Double‛ or ‚Twin‛ aspect which is Tiamat and Kingu. Ishara,
the wife of Dagon in Syria is a powerful goddess worshipped at one time by
many in the ancient near east. Like Ishtar, Ishara is a goddess of love yet also
was revered in Syria with Teshub and having the power to bestow and cure
disease, which is slightly different from Ishtar-Inanna. Being a goddess of
victory in battle, Ishara is applied to Venus and is regarded as a balanced
power.
The name of Tiamat as Ishara Tiamat, or Ishara of the Ocean which reveals
her manifestation and continuation of Tiamat in the Mesopotamian pantheon,
in addition to Kingu surviving as a form of both Marduk and Asakku.
Ishara is called the Mother of the Seven Gods, which is a bit different from
the myth of Ki (Earth) bringing forth the Seven. Ishara thus instilled the
power of the Seven Star cluster as the bringers of war and darkness.
From a perspective of both astrology and theology it is not difficult to find
indentification of Ishtar and Tiamat. As Kingu continued in Marduk as
evident from some of the Fifty Names of Marduk; ASHARU (God of
Destinies), IRQINGU, we see upon deeper study the survival of Tiamat as
well. As the mother of the gods, Tiamat was by nature immortal through the
law of nature as evolving; Ishtar was a symbol-deific mask of the more
‘friendly’ towards the new gods, from which she could still hold sway over
the gods in a way she could not before.
We find also the association of Ishtar with Venus, not to mention Ishara
associated equally. Venus, the morning star is the bringer of light and
darkness, the herald of the night as the last star and the bringer of dawn as the
first. This balanced perspective is the foundation of Luciferianism as not only
an ideology/philosophy, yet also an initiatory one.
GILGAMESH Deified Hero-God
Gilgamesh was a deified king of ancient Sumeria, specifically in the city of
Uruk around the time of the Early Dyanstic Period. After the death of this
king, a god named Gilgames was worshipped in numerous places in Sumer.
Gilgamesh in legend was one-third human, two-third divine and was possibly
a model for the Phoenican Melkart and the Greek Herakles. Gilgamesh in
legend went on numerous adventures to gain power, including the practice of
Necromancy. Gilgamesh achieved immortality and a place of power in
Irkalla.
EKIMMU EKIMMU LIMNU Spirit of the Dead
The Ekimmu is the departed spirit of a human, a mortal who has died and
went to the Underworld, Irkalla. Traditionally, the ancient Sumerians and
similar cultures would make offerings of food and water to their dead. If one
had no family, or if they were not brought food or drink they could return to
earth and become ‚Ekimmu Limnu‛, or ‚evil spirit‛ which would attach itself
to some living person or family member, feeding from their energy, causing
nightmares and even sickness. The Ekimmu are not essentially or specifically
predatory, they are like people and act still accordingly. Considering that
their ancient culture is long dead, any contact with remaining Ekimmu would
be awkward as they would not understand us, nor we them. The most suitable
suggestion if one is deemed lucky enough, is to relate on the level of
‚feelings‛ as this would be the only form of communication.
Ugallu Demons
Girtablullu the Guardians of Darkness by Marchozelos
Tiamat and Kingu ascending from ancient sleep by Marchozelos
Adad and Ishtar of Nineveh by Marchozelos
Moon God Sin and Worshippers by Marchozelos
Girtablullu before the Gods by Marchozelos
Ereshkigal the Great Goddess of the Kassapu by Marchozelos
Lilitu and Urmahlullu by Marchozelos
CHAPTER FIVE
THE DARK GODS AND EVIL SPIRITS
War God and Ugallu Demon
UTUKKU / UDUGHUL UTUG-HUL / GIDIM – HUL

‚Evil Ghost‛ ‚Evil Spirit‛

Udughul, Utug-Hul, Utukku (or Utuq), meaning ‚Evil Spirit‛ are
specifically two types under the same name. While this can be confusing we
must consider two aspects, one group is not divine and one is divine.
The Uttuku in relation to a departed human spirit is one who has been
summoned by necromancy. The Udughul in reference to being in the host of
seven refers to the Seven Maskim/Sebitti, the evil gods who wander upon the
earth. Some ‚Udugs‛ can be either evil ghosts which have returned to earth to
haunt man or evil spirits which are more demon or ‚divine‛ than human. This
means either they are ‚evolved‛ from human ghosts into more powerful
‚demonic‛ type of phantoms or they were never humans in the way we
accept. It is best to know in reading the context of the sentence.
The world of spirits in ancient Mesopotamia can be as varied as the
individual personalities themselves. While there have been specific categories
of spirits, gods and demons based on their associated roles, elements or
drives there are still those who blur the lines of basic categorization which
much of later JudeoChristian demonology offered. What makes demonology
much more invigorating than
Mesopotamian later one-sided manifestations is that the categories contained
various types which are seemingly more balanced much like living humans.
The Ekimmu is a specter or shade of a dead person who has been raised from
the underworld itself. Necromancy is the ancient art of ensorcelling or
encircling the shades into the living world. Necromancy is the primary
method of divination in the East during ancient times. We find Necromancy
utilized throughout the Babylonian and Chaldean tablets and spread as far as
Greece and even Italy.
Workings of Necromancy in the modern world will bring the Kassapu into
communion with the shades of the dead. What is most interesting is that you
will have ‚impulses‛ of the spirit if working with something far ancient;
simply put there is no direct way of understanding even a half-way
understood forgotten language.
In the Epic of Gilgamesh, the hero appeals to Nergal who is the God of the
Dead, of sorcery with the shades and the underworld. Gilgamesh offers to (in
incense or libation) Nergal to restore his dead friend Ea-bani in this world,
and soon the god allows this. The earth is described as opening up and the
Utukku of Ea-bani ascends up from the depths ‚like the wind‛.
This type of Necromancy is quite similar to the later tale of the ‚Woman with
a familiar spirit‛ who dwells in En-dor. This woman possesses a talisman
which allows her to commune with the shades. Her visions see the earth
opening up and a spirit rising up in burial shroud, similar to the earlier
methods of Necromancy in Mesopotamia. After the Jews were relocated to
Babylon around 500 B.C, no doubt many Chaldean methods of sorcery and
magick traveled back with them to Palestine and the Levant.
The Utukku may be offered to in workings, with water, rose water or incense.
It is not advised for the Kassapu to use his/her blood in workings as it may
bind the Utukku to seeking to remain in this world. Such Utukku, if of
ancient origin, are often more powerful than the Kassapu may perceive. The
only weakness of the Utukku is that they are dormant from the most ancient
times; if they have the ability to rise up from primordial consciousness,
feeding them will restore to the strength needed to once again operate.
Utukku may be bound to a specific sigil for knowledge and wisdom of some
ancient type; this is when blood of the Kassapu only may be used. They will
grow stronger in their connection to the talisman yet also the sorcerer as well.
Your vitality will over a period of time decrease even if you don’t have
spiritual occurrences in your home. Some shades will not cause disturbance
at first as this requires energy as well, they most likely are seeking to merely
grow stronger in the world of the living. Vampyre Sorcerers or Kassapu who
are adept in vampiric arts may consume these shades or their vitality to
commune in this world, separating them from their link in the physical, thus
liberating them from becoming vessels for the Utukku to feed from after they
are no longer needed.
What is clear is that if one seeks to work in
Necromancy, like Nergal the Kassapu must this area of be cold and
merciless when the situation calls for it concerning shades. Some may serve
you well, if you energy can provide it. For those sick and feeble, or of mental
illness or imbalance, you will be in grave danger (literally) and should keep
from this type of practice.
The connection of blood to the spirit is vitally important to the lore of the
Levant and Mesopotamia. The Arabs mentioned the ‘nafs’ flowing out of a
man who had wounds and was dying. The ‘nafs’ is in the Semetic dialect
‚breath‛ which is the ‚spirit‛ which rides in the blood. Many Semites of the
ancient world were afraid of drinking/eating the blood of slaughtered animals
in that it might be possessed by the spirit of the animal.
Traditional necromancy or vampiric rites have involved this type of act
within the sacred circle, such as the Toad Rite64 wherein a toad is killed to
acquire its spirit as a familiar. This type of working is sacred to some
Luciferians as it involves the primordial form of Ahriman and the Cainite
toad-witch of Medieval Europe.
64 Luciferian Witchcraft by Michael W. Ford. Succubus Productions 2005 – 2009.

The dead have long been offered to in the ancient world after their spirits
have departed. In Chaldean lore, the etimmu or the spirit of the man leaves
the flesh but returns for offerings in this world which are traditionally of food
and water. Equally so, these ekimmu have much of their formal intelligence
possessed in their past life, thus establishing an existence of a ‚psyche‛ of
‚isolate intelligence‛ and ‚soul‛ in this lore.
The shades of the dead throughout the old world could travel where they wish
and take hold of anything they wish to dwell within. Inanimate objects such
as grave stones were often occupied by the dead as statues could be possessed
of the energy of the specific god.
In Arab lore Djinn or such spirits could appear in the forms of birds, serpents
and owls just as in earlier Babylonian lore65. This type of freedom brought
the tales of possession to front in Palestine. The word of insane, ‘majnun’
means ‘possessed by Djinn‛.
Necromancy is a discipline and magical practice among the ancient
Chaldeans, one of the titles of a sorcerer in ancient Assyria was Muselu
Edimmu, translating ‚Raiser of the Departed Spirit‛66. This is from which
Necromancy would derive in medieval form much later, when combined with
the Greek methods and discipline.
In several incantation tablets, the Utuq attacks the forehead of the man in
working with other demons such as the powerful Namtar, a disease demon
who is the viser of the Underworld Goddess Ereshkigal.
65 Spiritism and the Cult of the Dead in Antiquity, Lewis Payton, 1921. 66W.A.I. ii, Tablet. Devils…
Thompson Introduction. Semetic Magic, R.Thompson

ALU LIMNU

A-LA - HUL ‚Evil Demon‛

(Related to Akhkharu/Akhazu)
The Alu is a demon which stalks in the shadows, hiding in caverns, haunted
ruins and places where humans avoid. When night brings down its cloak
upon the world, the Alu is able to move through the streets of a city or town
in the darkness unnoticed. The Alu lies in wait for the passer-by to then
‚envelop him with a garment‛ or wrapping him in the darkness of its
presence, to feed of his vital energy/astral life-force and often to remain with
him to grow stronger in both worlds.
The Alu grows strong from the fear of man and woman, entering the
bedchamber at night, the Alu can ignite the mind into the realms of fear, as if
something is watching them, to feed from their energy caused from their
increased brain-activity and anxiety. The Alu can also appear in nightmares,
often taking form of that which you fear in that specific dream.
The Alu is often described as having half-human and demonic composite
parts. The Lilitu or Ardat Lili breeds many of the Alu from joining with a
man whom she lays with and absorbs lifefluid from. In Judaic lore the Alu is
known as Ailo, a demonvampire begotten by Lilith. It is considered that the
Alu is closely related to the Ahhazu/Akhkharu vampire, both are said to
‚envelop him as with a garment‛ and is described as entering a bedchamber at
night and drains their sleep away. This is an obvious reference to the energy
or vitality gained through normal sleep, thus a type of energy-etheric
vampire.
R. Thompson describes the Alu as having a horrible apparition, sometimes
appearing not without limbs, ears or even a mouth. Considered a ghoulish
off-spring of the Ardat-lili and Lilitu the half-human, half-devilish offspring
is related to later rabbinic lore as beginning with the union of Lilith with
Adam, the demonic spawn born from their union. The tradition of the Alu
continued throughout the near-east long after the fall of Babylonian culture
and like other religious foundations, worked their way into other developing
beliefs.
RABISU LIMNU

LABASU /RAPANMEA ‚The Specter and Ghoul‛

The Labasu is a word meaning ‚ghoul‛ and refers to a devil or haunting spirit.
This is a vampire spirit, indicating living or dead and is associated with the
Ahhazu.
The Sumerian word ‚ Maskim‛ or ‚Lie in wait, ambushers‛ is in Akkadian
Rabisu, ‚evil fiends‛ which is a lurking demon which is known by causing
those who sense its appearance by their hairs standing on end. This devil
draws from the vital energy of those who it is around. The Rabisu will
approach and haunt others along with Labartu, Lilitu and other storm-
demons. The Rabisu is also a title of a high official in the Ur III Period and
was the second highest official after the Judge.
There are numerous demons with the title of Rabisu; all by definition are
lesser in power than the Seven Maskim. ‚Rabis Uri‛, ‚Rabisu of the Roof‛;
Rabisu Nari, ‚Rabisu of the River‛, Rabis Harbati ‚Rabisu of the Wasteland‛
and demons which attack travelers upon the road: ‚Rabis Urhi‛, ‚Rabisu of
the Road‛.
RAPGANMEKHAB AHHAZU/AKHKHAZU/AKHKHARU
The Seizer and Vampire

Sigil of ‚Blood/Gore‛ in Sumerian.

The Akhkhazu67or Ahhazu is ‚the seizer‛ and is related to the primal vampire
in ancient Mesopotamia. The idea of vampirism from Chaldean lore is that t
he vampire seizes the victim and drains them nightly of their life, blood and
spiritual energy. The symptoms are found in the exorcism tablets from which
many of the incantations contained herein derive.
The Akhkhazu is described in W.A.I. Tablet 3 as ‚With dark
67The word is derived here from Chaldean Magic it‟s Origin and Development by Lenormant.
clothing which is the terror of the vampire (akhkhazu), the dark cloak, the
cloak of splendor, he has covered the pure body.‛68
The Akkadian name of the vampire is Rapganmekhab, the Assyrian
translation is Akhkharu. The Goddess Vampire Labartu is named as
Rapganme (Akkadian). Another demon associated with the Akhkharu is not
only Labartu (as the Phantom spirit) and Labassu (Specter).
The vampire is the symbol of nightside or the subconscious desires of the
Kassapu, the very lusts of the flesh and mind. As we lay dreaming, often we
journey forth into worlds of shadow to engage in activities and possibilities
often unreachable to us in the physical world. The Rapganmekhab or
Akhkharu is the vampire who has left the flesh and exists in the world of
shadows, or the underworld. During the nocturnal hours, the Akhkharu comes
from the world of shades to spread its cloak or shadow upon the sleeping
woman or man, to feed of their vital energy.
68 The Origin and Growth of Religion as Illustrated by the Religion of the Babylonians by A.H. Sayce.

ILU LIMNU ‚Evil God‛

Cuneiform for Maskim

The Ilu Limnu or ‚Evil God‛ is suggested to be originally one of the children
of Tiamat by Theophilus Pinches69 who remained like other spirits associated
with Absu, Tiamat and Kingu. The Ilu Limnu seems to be a title associated
with the Seven Maskim. The ‚Evil God‛ may be either singular or plural and
often is shown as single for the ease of writing. For instance, the gem carving
of the Moon God Sin attacked by the Sebitti shows a single evil god rather
than seven. We may safely consider that the Ilu Limnu is another epithet for
the Maskim of Sebitti as Evil Gods born of the union of Anu and Ki.
69 The Religion of Babylonia and Assyria by Theophilus G. Pinches, LLD.

PAZUZU ‚Pazuzu, the king of the evil lil-spirits‛

The enigmatic Pazuzu holds a long and rather detailed history in
Mesopotamian religion, mythology and modern occult lore. A demonic god
of Babylonia and Assyria, Pazuzu holds a beneficial and malicious purpose to
humanity. Pazuzu is an embodiment of the forces of nature as devouring,
destructive; that which rides upon the wind. Traditionally Pazuzu is
associated with the South-western wind which is towards the deserts of
Arabia thus hot and pestilential wind. Charlier70 associates Pazuzu with the
north-eastern wind as cold, wintery associated with the mountains of Media
and Armenia.
If we can associate Pazuzu with Sutu or the South-Western wind then his
power is the desert winds as it refers to ‚sand‛. Pazuzu’s amulets are found
throughout the Middle East, from Susiana (Susa, Elam), Samos and even
Palestine. Many of the amulets describe the name of Pazuzu and an
identification line, ‚I am Pazuzu, the son of Hanbu, the King of Lil-Demons‛.
The form of Pa-zu-zu depicts him as an upright standing figure. He has
human shoulders, a torso which appears similar to a wolf or narrow bird. The
head is a bald lion-wolf skull, fangs with two deep set eyes and long horns. In
some appearances he is shown with a beard and several insect-like curves on
his skull. The horizontal lines on the face of Pazuzu show him with all the
features associated with demons. He is shown with wings, two pointing
upward and two downward, showing his association with both the air and the
underworld. He has the claws of a predator and his feet are shown as a bird.
In addition, Pazuzu has the tail of a scorpion and the penis in the form of a
snake. Often he is shown with the hind-quarters feathered like a bird.
70 Charlier 1992, Heebel 2002: 2, 62-66 & Iconography of Deities and Demons 2007
Pazuzu, King of the Lil-Wind Demons, Son of Hanbi
Pazuzu is usually shown with an arm raised in attack and one downward.
Pazuzu is depicted in ancient Assyrian depictions as a beneficial demon who
keeps disease and sickness away.
Incantations with Pazuzu may be done for protection, or for connecting in a
dream-projection purpose. Simply use the incantation of Pazuzu before sleep,
along with a consecrated image or statue of the wind-god. Focus on the
elements of Pazuzu which make his depiction. You will find Pazuzu as
meaningful demon to work with who is both beneficial and malicious.
Pazuzu, Bringer and Averter of Pestilence
ASAKKKU ASAG, AZAG, ANZU

The Chaos Demon of the Mountains

Asag’s name is associated with meaning ‚the one who strikes the arm71‛. In
the myth of ‚Lugal ud melambri Nergal‛, Asag like Lamashtu is born of the
same parents as the Seven Sebitti/Maskim, being Anu and Ki. Asag is the
mighty warrior who is cloaked in the radiance of Melammu, he acts
countering the natural order, yet still a powerful demon-god.
Spelled also ‚Azag72‛, this demon is a chaotic and monstrous fiend who
mated with the mountains to beget his children who are considered stones or
‚sling stones‛ from the mountains which are embodied as Kur. Azag is
described as a giant, a great dragon-serpent which caused fear even in the
hearts of the great gods. Azag commanded an army similar to how the
Gutians were described; they utilized arrows, stones and various other
weapons.
Azag is described as a fearless warrior, whose own army of mountain raiders
come down and despoil the towns below. He goes forth and does his will and
answer to no other gods.
71 A Dictionary of Ancient Near Eastern Mythology; Leick
72 The source for Horror writer H.P. Lovecraft’s ‚Azathoth‛ along with the Egyptian God Thoth.
 Asakku the Storm
Demon
‚Like an accursed storm, it howled in a raucous voice; like a gigantic snake, it
roared at the Land. It dried up the waters of the mountains, dragged away the
tamarisks, tore the flesh of the Earth and covered her with painful wounds. It
set fire to the reedbeds, bathed the sky in blood, turned it inside out‛ -168-186
Ninurta’s Exploits, describing the attack of Asag.
Possessing great power, the Dragon-Monster holds the ability to cause the
waters in riverbeds to boil and kill the fish within it. Asag is associated with
the Seven-Headed Serpent-Dragon Mussaginim as well as Anzu. We see a
definite form between the Seven Maskim/Sebitti and Asag as the
manifestation of chaos causing reformation and order.
Like Tiamat, Asag or Asakku takes the primordial form of a liondragon, who
in turn is eventually defeated by Ninurta, the God of War. In later
demonology, Asag or Asakku assails humans by causing great fevers and
sickness. It is clear, however that the Asakku demons which plague humanity
later are as ‚offspring‛ of the character of Asag who battled Ninurta.
Anzu is known as the Sumerian Imdugud, called Zu in Akkadian as well as
Azzu. Anzu is a lion-headed eagle or bird of prey, much like the
manifestations of demons such as the Gallu/Ugallu or others. The Anzu in
lore was a usurper, stealing the tablet of destiny for himself; attempting to
make himself king.
LAMASHTU, DIMME LABARTU

‚The Rushing Hag Demon‛

One of the most interesting points of the ancient Mesopotamian pantheon is
the balance of the deities. Specifically, there are gods who are equally
demons in that they are free to go forth and do their will, even working with
others gods at times. The Sebitti/Maskim/Seven Evil gods are one example;
they are sons of Anu and Ki who are able to do what they will. No other gods
can control them even though they are beseeched for assistance from the
Seven at times. Another example is the sister of the Seven Evil Gods,
Lamashtu.
A Babylonian incantation of Labartu describes the Goddess: ‚ A rushing Hag-
demon, granting no rest, nor giving kindly sleep. It is the sickness of night
and day. Whose head is that of a demon, whose head is that of demon, whose
shape is as the whirlwind. Its appearance is as the darkening heavens, and its
face as the deep shadow of the forest. Its hand is a snare; its foot is a trap.‛ –
Tablet P, Plate XXV. Line 5.
ORIGINS OF LAMASHTU
‚a-nu-um a-bu-sa is-tu sa-ma-e i-pu-sa qa-qa-ar-su-um‛ ‚Anu, her father,
cast her (Lamashtu) down from heaven earthward‛ – BIN 4 126:10-1373
The early manifestation of Lilith, perhaps the very first ‚Lilith‛ is a child-
snatching, blood drinking vampire-demoness who is actually classified as a
great goddess. She acts without structure and does her Will without the
restraints of other gods. Known as Dimme in Sumerian tablets, Lamashtu in
Akkadian and Labartu in the Seleucid-Babylonian period texts, her names are
many and her forms equally protean.
Lamashtu in ancient Mesopotamian Goddess who was born of Anu and next
to Tiamat, Kingu and the Seven Sebitti/Evil Gods is the most important
goddess of the left hand path or Luciferian tradition associated with the near
eastern pantheon. Lamashtu holds specifically a unique existence as she is
both a goddess and demoness who acts according to her own will rather than
the design or nature.
73 Mesopotamian Cosmic Geography p. 224
Lamashtu on her journey to the Underworld
Daughter of Anu
The origins of Lamashtu are attested by texts which declare her a goddess
and a daughter of Anu and by some sources a sister of Inanna74. In mostly all
incantations attempting to ban her, she is always referred to with ‚ilat‛
meaning ‚she is a goddess‛ The translation from BIN 4 (as read above)
declares ‚Anu, her father, cast her (Lamashtu) down from heaven earthward‛
for her desire and request to have human flesh (babies) for her dinner75. Ea,
the
74Birth in Babylonia and the Bible: it‟s Mediterranean setting, M.Stol pg. 225 75 Birth in Babylonia
pg 225 from Lambert I 187ff, II 92ff.

Lord of the Abyss (Absu) and God of Magick was known by an incantation
text as ‚Ea taught her‛ which indicates her power of magick and of the
knowledge of humanity.
Against the Divinely Ordained Cosmos
Lamashtu is considered ‚ istiat‛ among the gods, being ‚singular‛ which
confirms her individualistic nature. As a goddess, she has both Magickial and
hidden wisdom which liberates her from the structured cosmos, which
indicates she inherited genealogical traits of her great-great grandmother,
‚Tiamat‛ as being a truly left hand path goddess who is acting as ‚utukkat‛ or
‚evil spirit‛. She is very much like her seven siblings, the Maskim Hul or
Sebitti. Lamashtu is said to have a ‚temu la damqu‛ being a ‚bad
disposition‛ and having a
(requesting the blood and flesh of disrespectful proposal humans for
substance).
Understanding cosmos of the how Lamashtu works against the ordained
Mesopotamian pantheon, considering others
demons work within the structure will specifically define why she is
significant as a left hand path goddess along with Tiamat and the Seven.
The indication of Lamashtu having her own independent Will is the fact of
reference that she is the Daughter of Anu, much like the Seven Maskim or
Seven Demons of the Luminous Spheres. They while are sent to destroy
others by Ea at times, being his Throne-Bearer, they also feed according to
their own Will.
In Mesopotamian religion and myth humans were created with the blood of
Kingu in order to serve the gods. These human slaves were to build temples,
feed their spiritual existence by mirroring upon the earth so to speak. Good
service was rewarded by no harm coming to the humans, while failure to
serve (a so-called biblical sin) the gods was punished by disease, misfortune
and death. In the dominant view as clearly defined by the theistic views
demons and many ghosts would implement the divine order itself, similar to
the later concept of Satan and the story of him smiting Job with boils. While
demons operated on their own according to their desire and nature, they did
conduct ‚workings‛ for the gods per request. When the human sinned against
the gods by not being a good slave then a demon was called in to punish.
As it should be understood, Lamashtu desired the blood and flesh of babies,
while she did go astray to lesser wanted substance bringers such as older men
and women. Infants had not yet had the chance to offend the gods so harming
them was not within the cosmic ordained structure. Lamashtu excelled at the
one thing which placed her contrary to the natural order of the cosmos
according to Mesopotamian mythology and religion. Lamashtu did not
provide a chance for these babies to mature and in turn feed the gods.
We see this slavery again in our origins; being of the Blood of Kingu, the
great Adversary and husband/son of Tiamat, the gods so hated his power that
they used his blood to create humans, the slaves of the gods. Enlil in the myth
of Atar-hasis shows that the blood and genetic inheritance of Kingu lived on
in humans, making early ones noisy and disturbing the sleep of Enlil, much
like he and the others gods did to Absu and Tiamat. Enlil, enraged created the
flood to destroy humanity and so he could more easily keep survivors in
check.
In the next instance, the gods find a way to invite Lamashtu into the divine
order and to snatch babies from certain women to control population. She is
named as ‚Pasittu‛, ‚the exterminator‛.
The Abode of Rest for Lamashtu
Lutz presents the series of incantation texts against Labartu in Plate XX No.
113 and it names Lamashtu and an alternate ‚Deific Mask‛ called Innin,
mistress, lady of the black-headed. She comes forth from the cane-break or
the reeds of the waters. Lamashtu, like the other demons and powerful spirits
which represent the dark shadow of the gods make their homes in places such
as deserts, the swamp lands south of Babylonia.
The Labartu (an earlier form of Lamashtu) is a female demon who is a
daughter of Anu, the accepted and trusted of Irnina. Labartu’s home is in the
mountains and the cane-breaks of the marshes of ancient Mesopotamia.
Labartu is described in Incantation Tablets as dwelling in the underworld,
coming forth from the Abode of Bel. Labartu is called ‚The Rushing Hag
Demon‛ who causes the sickness of night and day, she grants no rest to whom
she seeks. She manifests sometimes as a headache, a sickness and then others
as a great vampire-demon who devours the young. What is clear is that like
her brothers the Seven Maskim, Labartu is not bound to serve or obey any
god or goddess.
The Forms of Lamashtu/Labartu
The description of Labartu indicates her connection in the spiritual or astral
plane with nature-attributes. Her head is of a ‚demon‛, from which most
demons of Mesopotamia are a combination of Lion and Reptile, often bone-
thin. The shape of Labartu is a Whirlwind and appears as the darkening
heavens.
Being described as a ‚Hag Demon‛ indicates she is able to wear a form of an
ancient crone, whose body is composed of dark clouds and smoke. The most
represented form of Lamashtu is featured on a bronze plaque of the ninth to
seventh B.C. and shows her upon a boat on the rivers of the underworld NAR
MARRATU, the very abyssic path to the underworld. She is looked over by
Pazuzu, considered to be her husband and a king of wind-demons and Lil-
spirits.
Lamashtu then appears with the head of a raging lion, the large teeth of a
donkey, nude breasts and a hairy body. The hands of Lamashtu are talons of
the Anzu (called ZU) – bird and are blood covered. She is suckled by a pig
and a dog, holding two serpents and riding upon a donkey-like beast.
In the Utukki Limnuti Tablet III Labartu and Lil-la are interchangeable in
their translations, both relating to ‚The HagDemon‛ and her powerful nature.
The Hag-demon Labartu is also able to ‚fill man with venom‛ and there are
numerous incantations against her.
The Mesopotamian prayers against Lamashtu are numerous as she was a
child-killer; she drank the blood and ate the flesh of babies’ right after they
were born. An incantation gives a detailed description as such;
‚ She is fierce, she is raging, she is a Goddess, she is a wolf, the daughter of
Anu<Her feet are the talons of Anzu, her hands are filthy, her face is that of a
ferocious lion. Lamashtu came up from the reed thicket and her hair falls
free. Her breech cloth is cut away, she walks with the tread of an Ox, and she
comes down with the tread of a ram. Her talon-hands seek flesh and blood;
she comes in through the window, slipping in around the cap of the door. She
enters the house and goes out from it. Bring me your sons to suckle Lamashtu
whispers, let your daughters turn to me so my breasts can be placed in the
mouths of your daughters76‛.
Lamashtu is well documented in the Mesopotamian spell tablets and amulets
designed to ward off the goddess. Much of the origins of classical and
modern ceremonial sorcerous practice and ceremony have their origins in
Mesopotamian (pre JudeoChristian) practice as found in not only her tablets
but other practice in Temples.
76 Demons and Population Control by Erle Lichty, 1971

Lamashtu is described that she has the head of a lion and sometimes a dog as
shown in others. The association with the lion is that the majority of her
demon-god siblings and the Ugallu have nearly identical manifestations.
While the Ugallu (lion-demon) is her primary head, she appears as having the
head of a dog which is actually a wolf. In one text Anu is attributed as her
father, Ea educated or initiated her and Enlil gave her the head of a ‚bitch‛
(i.e. female dog). This may be a misinterpretation of the native classification
of UR-demons, gods and beasts of prey. Specifically the word for dog
‚UR.GI‛, the lion ‚UR.MAH‛ and wolf ‚UR.BAR.RA‛ are found in the same
family in association. A name of Lamashtu is also Barbaru/Barbarat or ‚She-
Wolf‛.
Lamashtu is associated to the red star in the kidney of LU.LIM, known as
Andromedae. The name of Ka-mus-i-ku-em, ‚Eaten by the mouth of the
Serpent‛ is a name associated with Pasittu, the ‚Obliterating One‛ which is
Lamashtu. This red star, associated with the fallen-from-heaven goddess
herself may provide some fodder for the imagination of those working with
Lamashtu.
Lamashtu holds numerous atavistic powers in the symbols of forms she
assumes. Her wolf form, for instance is the predatory instinct, the sexual
desire to devour. The serpents in which she holds indicates she offers wisdom
to those who dare seek her. Her breasts offer nourishment to the beasts of the
earth; her lionhead is her mastery over not only the predatory instinct, also
the ability to manifest her divine (yet cruel) nature in the sun. An Arslan-Tash
amulet displays Lamashtu as the Barbaru or ‚SheWolf‛ with a scorpion tail77.
Lamashtu is described as a ‚demoness, lies in wait for her victims like a wolf,
and sniffs out their trail78‛.
77 Kelilinschriftlkiche Bibliothek Schrader Berlin

Lamashtu is shown in a clay plaque as a hideous, nude hag with the head of a
lion-demon, with sagging large breasts. In this plaque, she is able to slip
through in spirit-form into houses and the cracks of doors and windows.
Often, plaques were hung in rooms (opposite of the doorway) to keep
Lamashtu from taking a victim in the home.
Lamashtu appears also as having the head of a snake, a bird of prey, and also
appears not only nude yet also more beast-like and even robed. The hands of
Lamashtu are described as having seven fingers representing her ‚seven-fold
grasp79‛. On one amulet Lamashtu is in full wolf-form devouring a baby,
indicating her ability to utilize her Therionick nature and protean skill in
assuming forms.
The following few pages illustrate basic clay talismans of Lamashtu in her
various manifestations. If creating a talisman of summoning, one side should
have an image of the goddess; the back should have her Seven Names and a
sentence of intent, ‚it is my will for Lamashtu to visit me in dreams, that me
may seek to drain others‛ if vampiric.
78Lamashtu, a Profile”, Wiggerman.
79Lamashtu, Daughter of Anu, a profile” from Birth in Babylonia.
Lamashtu in lion-demon form

The triangle with the 7-pointed star (representing seven names of Lamashtu)
may be placed within the triangle on any talisman.
Clay Talismans drawings of Lamashtu
Clay talisman drawings of Lamashtu
The Earth-Elements Associated with Lamashtu
The elements in which demons manifest in often reflect that in which they are
attributed to in nature. Lamashtu has dwellings in the marsh-lands, the wild
places outside of society where demons and their predatory beasts dwell such
as the mountainregions as well. Some examples of the form of Lamashtu and
her elemental manifestations are mentioned below, as attributed in classical
terms.
Wolf-human hybrid: Earth (natural order, predatory spirit) Ugallu (lion-
demon) headed: Fire (drive, motivation)
Bird of Prey headed (sometimes Anzu/Azag/Asakku): Air (spiritual,
dreaming projection)
Serpent headed: Water (underworld)
The Names, Incantations and the Sorcerer’s purpose of invoking
Lamashtu
The Demon-Gods of Ancient Mesopotamia were able to be turned away from
killing and feeding by creating clay or bronze images of the demons,
consecrating them with water, anointing oil and performing incantations with
offerings. Pazuzu also would feed and drink the blood of women and
newborns; however by utilizing him with offerings and respect he would
protect mothers and keep Lamashtu away.
The primary role of Lamashtu was to kill children; this was a suitable way of
explaining death of infants in a climate and time when childbirth was a
dangerous event. It also provided the people something to blame this
unfortunate natural event on. The Kassapu may invoke Lamashtu to seek the
knowledge of the underworld in relation to the self; Lamashtu seeks more life
and it allows her the passage through the world of the living and her journey
back. Offerings to Lamashtu were made in the form of her going back to the
underworld rather than killing onward. She is given a cloak, jewels, a comb
and anointing oil.
Lamashtu may be invoked and made manifest to gain energy from her prey.
In modern times the Kassapu will not invoke her to harm children or mothers,
rather to draw from the energy source in which she drains from other. We
must understand that demons were often symbolized from sickness as well.
LAMASHTU AS ARDAT LILI
Lamashtu is identified as Ardat Lili in some texts relating to Pazuzu,
specifically when Pazuzu is called ‚King of the Liludemons‛. While
Lamashtu is not shown with wings except in a select few clay plaques, the
Lilitu is identified as the ‚Goddess of Night‛ shown with the lions on the
Burney relief. The ‚fury‛ of Lamashtu is compared to a ‚Lilu‛ demon which,
like her will steal children and drink their blood. What we can be sure of with
Lamashtu is that she is a shape-shifting goddess; she also is not limited to
children as mentioned before. She will drink the blood and eat the flesh of
any she wishes to. In some incantations she is called to ‚fly away with the
birds of the sky‛80.
Lilu demons are interested in drinking blood and consuming flesh for
substance in the world, thus they are highly flexible in their ability to assume
various forms and ride the winds to their victims. In a modern sense, Lilu
demons drain astral energy; they draw from this energy when you sleep or if
they attach to you. Once they have drained you, they are able to continue on
in the world.
80 Lamashtu, a Profile, F.A.M. Wiggerman

SUMMONING LAMASHTU
Lamashtu, like all other spirits, demons and gods have the ability to appear in
the astral or dream plane clothed in the elements they wish to create their
body from, the atavistic or primal nature in which they are driven by.
Lamashtu, appearing in the physical plane will be represented by those
bestial-forms and their predatory actions. A useful time of ‚invoking‛ or
‚consecrating‛ something to the goddess is by watching a recorded act of a
lion devouring prey, recalling the mind to the symbol; atavistic resurgence.
Additionally, feeding a live rat to a snake and during the strangulation
process in your home during an incantation to the goddess will feed her
atavistic-gate in this world and through the temple of darkness which is the
Kassapu. If you don’t have a pet as such, a small amount of your own blood
(not another’s’) will provide the link in the gateway of your mind.
Lamashtu has many names, many of which are used in incantations to keep
her from harming mothers and children.
Names are symbols of specific power or energy. No matter if you invoke
gods of light or darkness, names are utilized as the subconscious mind itself
is empowered or recalled by definition and meaning. Names/words are how
we apply identification in all elements of our life. Streets, authority-figures
(policeman, judge, cook, and prostitute is an example) and categorized
generalizations are used.
For instance, most people will recognize authority first in a policeman or
uniformed individual than the assumed image of a prostitute. Thus when you
utter the barbarous words of summoning, allow yourself to grow inflamed
and excited with intoning the words, if in a need of being quiet situation,
vibrate the words in a controlled manner visualizing each name as a mask of
Lamashtu.
THE NAMES OF LAMASHTU ARE: ‚Lamashtu, Daughter of Anu.‛
‚Innin, queen of queens.‛
‚Lamashtu, O great lady, Who seizes the painful Asakku‛ ‚Sister of the
Gods of the Streets.‛
‚The Sword which splitteth the skull.‛
‚She who kindleth a Fire.‛
‚Goddess of whose face causeth horror‛
‚Committed to the hand.‛
‚Barbaru‛: (Barbarat, She-Wolf)
‚Eradicator‛
‚Hnqt’mr‛81, ‚She who strangles the lamb‛
LAMASHTU IS KNOWN TO HAVE SEVEN OTHER NAMES:
‚Dimme, Daughter of Anu‛
‚Who was named by the gods‛
‚Victoria, heroine among ladies‛
‚Lamashtu the exalted‛
‚Who holds the evil Asakku in a tight grip‛
‚South Wind Weighing heavily on mankind‛
When invoking the Goddess Lamashtu/Labartu, consider that each name you
recite visualize the action she shall perform, visualize her and the energy she
gains from each act. Lamashtu like her later manifestation of the Judaic Lilith
demonstrates her plethora of names which indicate the type of
action/manifestation she brings forth.
81 (possible pronunciation: Ha-nwuat, mirr)

If you use a drawing of carving of the goddess, scribe one set of the above
names of Lamashtu, the bottom line should read ‚Lamashtu is to instruct me
in the art of dream vampirism‛ or something similar.
Known also as ‚Irnina‛ provides the foundation for the ‚Satrina‛ of the later
Lilith goddess emergence. In some text, Lamashtu is a confidant of Irnina
who is a Sumerian goddess akin to Inanna/Ishtar. The later manifestation of
the Judaic Lilith demonstrates the Deific Mask of Ishtar, Lamashtu, Ardat
Lili, Lili and Ereshkigal as the Goddess of Night and the Underworld.
The Labartu texts, a series of incantations which describe the Goddess in
details offers clues to her vampiric nature as well as her ability to remain as a
‚rebel god‛ like her brothers, the Seven Maskim.
Like her siblings the Seven Sebitti/Maskim, Lamashtu may prove a
challenging Deific Mask for the Kassapu as she is not simply a demon per se;
she is a goddess who by this account represents the control of phenomena
while still having demonic existence as well.
We see the survival of the Deific Mask of Lamashtu in ancient Greek lore as
Lamia, Queen of Libya and the Gyllo/Obyzou vampire-demon. In Judaic lore
she is Lilith, queen of demons which is Lamashtu combined with other Deific
Masks such as Ishtar, Ereshkigal and others.
Lamashtu plaque with Pazuzu and Seven Evil Gods
Lamashtu Plaque Pazuzu on back
LILITU

The Lilith of modern interpretation has a plethora of deific masks she wore in
numerous manifestations throughout antiquity. Some are predatory, some
more balanced and creative depending on circumstance and need.
Lilitu (Lilith) is an ancient demon-goddess, a vampire spirit which haunts the
deserts and wild places of Mesopotamia. The name of Lilitu may be derived
from ‘lalu’ ‚luxuriousness‛ or ‘lulu’ ‚lasciviousness‛. Like Labartu/Lamashtu,
Lilitu is not bound by any specific laws, although there are incantations to
keep her away. The various classes of night spirits when unified all contain
elements of the later Rabbinic Lilith, the Bride of Samael.
Lilitu is the night-witch who is both skilled in sorcery yet also therionick or
‚beast-like‛ in her form according to her disposition. The Lilitu-Witches are
wraiths, demons that exist in the realm of shades and grow strong in the
physical plane from drinking blood and drawing energy. The Lilitu like
Labartu/Lamashtu and the later Greek Empusae and Lamia are called
‚Murderess‛ and ‚strangler‛.
We can see from the Sumerian relief of the Goddess of the Underworld the
manifestation of Lilitu as Goddess of the Underworld and Night. She is
shown with the horned tiara, a symbol of divinity, wings pointing downward
as a symbol of the underworld, two rod and circles held upward representing
her divinity. The legs are as those of an owl or winged bird of prey and she is
supported by two owls and lions, symbolizing her mastery over both the solar
lions and birds of night. Consider that also just as the solar power is great in
the day-hours, Shamash-Utu and Nergal illuminate a ‚Black Sun‛ in the
underworld.
The known relief of Lilith shows her described above; however the
symbolism is even more interesting concerning the Sumerian associations.
The essebu, ‚owl‛ is an association/correspondence of Kilili, the epithet/name
of Inanna being the Goddess of Harlots. She is nocturnal by nature, practicing
her skills beginning at dusk as when the owl hunts.
If you make a combination of Ardat Lili, Lilitu, Lamashtu/Labartu,
Ereshkigal and Inanna/Ishtar you will have the manifestation of the Hebraic
Lilith and the Greek texts under various names. The Names of Power
associated with the Hebraic Lilith are numerous and have deeper meaning.
They are known from several Jewish texts and are from the Greek-Hellenic
influence in the area.
THE NAMES OF LILITH
(From Studies and Texts in Folklore, M. Gaster)
Lilith, Abitr, Abeko, Amizo, Batna, Eilo, Ita, Izorpo, Kali, Kea, Kokos,
Odam, Partasah, Patrota, Podo, Satrina, Talto.
SECOND VARIATION OF THE NAMES OF LILITH
(From The Book of Lilith, Barbara Black Koltuv, Ph.D.)
Lilith, Abitr, Abito, Amorfo, Khods, Ikpodo, Ayylo, Ptrota, Abnukta, Strine,
Kle Ptuza, Tltoi Pritsa
THIRD VARIATION OF NAMES OF LILITH
(From Folk-Lore of the Holy Land, J.E. Hanauer)
Abro, Abyzu, Ailo, Alu, Amiz, Amizu, Ardad Lili, Avitu, Bituah, Gallu,
Gelou, Gilou, ‘Ik, ‘Ils, Kalee, Kakash, Kema, Lamassu82, Lilith, Partashah,
Petrota, Pods, Raphi, Satrina(h), Thiltho, Zahriel, Zefonith
FOURTH VARIATION OF NAMES OF LILITH
(From The Hebrew Goddess by Patai)
Lilith, Abitar, Abiqar, Amorpho, Hakash, Odam, Kephido, Ailo, Matrota,
Abnukta, Shatriha, Kali, Taltui, Kitsha
THE MEANING OF THE NAMES OF LILITH
The Meaning of the names of Lilith is the source for her power as a divine
goddess who resides both in the infernal (chthonic) and empyrean (air,
heavens) region. Many of her names are from several interpretations of
Hellenic, Judaic, Babylonian-Sumerian and Akkadian and even from India.
Please consider that trade routes really made a passage way for the myths and
religion spread and association through neighboring cultures.
The names of Lilith are specific ‚power‛ areas for her quality. Ayylo Oko Pdo
or Ikpodo and Ayylo translate to the Greek Child stealing Harpies Aello
(stormwind) and Okypete (swiftflying one). Satrina(h) or Shatrina is from
Strina which is in turn from Striga = strix/strega; the child stealing
witch/vampire (see Lamashtu) who takes the form of a screech-owl,
Amorpho is a name meaning ‚ugly‛. Abnuka is from epinukitos - ‚nocturnal‛.
Khods is ‚flying one‛ and kko eidem (Kokos and Odam) is from Kakoeides –
‚ugly‛. Kle Bduza is from Kleptousa or ‚female childstealer‛ or ‚female
thief‛.
We see in the Third Variation many names added to Lilith are but names of
other divine spirits from Babylonain – Assyrian lore, Gallu (the lion-
demons), Lamassu (a mistranslation of what should have been Lamashtu. The
Lamassu is a guardian) however Ardat Lili was correct. We see also the
Obizuth who described herself to King Solomon as being a night spirit who
may take many forms and shapes. She is also described as a winged female
dragon to fights against an Archangel Bazazath in the Testament of Solomon.
82 A corruption of Lamashtu, also a name of the goddess.

ARDAT LILI

Handmaiden of Lili The Seductress Vampire & Demoness

The Handmaid of Lilith, a demoness and vampire-spirit who seems related to
Lamashtu, the Goddess and daughter of Anu. The Ardat Lili is a nightmare or
succubus spirit who joins with man or woman when sleeping. The medieval
succubus and incubus along with the Lilith and Labartu demons are from
which they derive. The nightmare is called by the Akkadian name Kiel-udda-
karra.
LILU

Ghost winds, Male Lilit

The Lilu is the male incubus or vampire offspring of the Semetic Lilith.
Entering the dreams of woman, the vampire-demon Lilu drains the sleeper of
vital energy through sexual or fearsome experiences in her own mind. The
release of energy through phobia and anxiety feeds the Lilu accordingly. The
female of Lilu are the Lilitu.
GALLU LIMNU /MULLA-HUL

Evil Devil & Blood Drinking Demons

The Gallu are closely associated with the Sunu Zikiku or Maskim, in many
incantation tablets the Gallu is but another name for the Maskim as their
manifestation is nearly exact. The Gallu in later cultures such as Greek is
united with Lamashtu to become Gyllou/Gello/Obyzou, a vampire-demoness
who conducts her actions the same way that Lamashtu does. The Gallu is a
devil which assumes the form of a Bull, relating it as the ‚Evil Genius‛ or
rebellious demon. The Gallu is called ‚The headstrong bull, the great ghost‛83
and like the Seven Maskim is described as being ‚neither male or female‛
thus having no human associations in gender or existence. The Gallu are said
to be seven in number as well and are known to drag souls to Irkalla, the land
of darkness.
The Gallu seek the blood of man to devour and seems to be a title which
includes younger types of spirits. These ‚Evil Devils‛ as their name translates
are literal demons or ‚genius‛ which have individual consciousness and dwell
outside living flesh in spirit form. We may sense them by our hairs standing
on end, a feeling of ‚someone is watching‛ or consistent noises which cannot
be explained by some normal household occurance.
The Gallu are described as being ‚devastators of heaven and earth, the bull
which pierces, the very strong bull, the bull which passes through
dwellings<.the indomitable Telal, there are seven of them<they watch men,
they devour flesh; they make blood flow, they drink blood<they injure the
images of the gods<‛ – W.A.I. IV, 2,4
The Ugallu are different from the Gallu Limnu as the first mentioned have
the head of lion-demons and human bodies, the Gallu Limnu when appearing
in anthropomorphic form appear as bull-men.
83Tablet V, col. 3 and Devils, Demons…Thompson.
Apkallu fighting Gallu-Sedu Demon
Guardian Beneficial Sedu-Demon
SUNU ZIKIKU SEBITTU – MASKIM
THE SEVEN PHANTOMS OF FLAME
Their names are many, from Gallu Limnu, Sebitti (Seven), Maskil Hul (Evil
Fiends) they are known from the most ancient of times. Sunu Zikiku, the
‚roaming windblast‛ is also a name for the Seven Maskim or powerful,
malevolent Gods of rebellion. The Seven Gods/Demons, born of the union of
ANU and KI, thus of the Air/heavens and the Earth are perhaps the most
powerful rebel-gods next to their sister, Lamashtu. The Sebittu are powerful
demons and gods who hold magnificent power and assist Erra (Nergal) in his
battles. They control weather and represent the chaos of nature. They are of
the four elements, earth, air, fire and water.
The Sebittu/Sebitti, called ‚UDUGS‛ or ‚Utukku‛ are demons who hold both
beneficial and malicious traits. It is perceived84 that the Sebittu are balanced
in their nature, although they are found as terrifying demons. The Seven
fought a great battle with Ninurta, the God of War and were temporarily
defeated as they
84 Personal experience in meditation and ritual work with the Seven Maskim in the few years leading
up to this grimoire.

cannot be completely destroyed. In ancient tablets, the Gods are referred to as

‚the evil gods are raging storms, ruthless spirits created in heaven’s vaults‛.
They are more inclined and comfortable with causing storms and devouring,
like an invading army of ancient times.
The Seven are often called ‚Udughul‛ and ‚Utukku‛, however should not
confuse them with the raised-from-the grave ‚Utukku‛, for they are different.
The Seven Udughul are divine (gods) and not human. While some humans
can ascend and become divine (gods), the Seven Maskim were never
‚human‛ and cannot deeply relate.
Dina Katz85 in her execellent documention of the Sumerian Underworld,
associates the Seven Gallu with Ereshkigal, whom she lists as the probable
‚mother‛, although this is questionable. The Seven are listed consistently as
the offspring of Anu and Ki, unless Ereshkigal may be a ‚manifestation‛ of
Ki along with Ishtar, it is unlikely. The reference of ‚they are messengers of
Ereshkigal‛ does not hold weight to parentage; for the Seven are listed as
Messengers of ‚Bel‛ and ‚evil ones of Ea‛ and also are called ‚Beloved Son(s)
of Bel‛. The Seven are consistently listed as the sons of Anu and Ki, thus
their association with the others indicate they ‚work‛ in association with the
other gods from time to time.
The Seven Spirits are immortal and powerful demons and more precisely
gods as they hold deific power of certain phenomena as well as the ability to
move distinctly. The invocations against the Seven describe their
anthropomorphic manifestations as demons, which hold associations with the
darker forces of nature. What is clear in the ancient texts is that the Maskim
are the highest class of demons, the same as Gods while they don’t seek to
empower the sheep of humanity. These Dark Gods inspire the strong who
seek the depths of knowledge in which Ea is crown Prince over.
85 The Image of the Netherworld in the Sumerian Sources, pg 145.

The Kassapu who seeks communion with the Maskim must be carefully
balanced in the art of sorcery; there must be personal experience of both
Gods of Light and Darkness. Invoking the Maskim will take a very long
period of exploration and experience. Understanding the attributes of the
Seven is significant to recognizing their nature as it manifests within you.
It is the Sumerian and Akkadian tablets themselves which name the ascended
majesty of the Maskim, naming them gods which are vast and immortal in
essence. As they are of ‚ignited flame‛, we may hold association to
Luciferianism or the Adversarial Path, the Black Flame or the isolate
intelligence of the Psyche.
The Seven Maskim are invoked in numerous tablets referring to them as gods
of the vast heavens, of the great earth, of igneous spheres, malevolent gods,
phantoms, seven malevolent phantoms of the flames, in the earth Seven and
so on. As with demons, it seems only Lamashtu is held in such high regard
despite the fear she instills.
The Seven Gods known as the Maskim dwell not only in the heavens (astral
plane) yet as the Seven Stars or Pleiades, also the earth (the chthonic depths,
the physical world itself within humanity) and have a ‚hidden retreat‛ within
the depths of the Ocean. Being that Ea is a God of the Abyss or Ocean
Depths, these gods may visit the underworld palace of Ea. Keeping in mind
that they are ‚Throne Bearers of Ea‛, and no doubt they hold association with
the great immortal god. They are called at times enemies of Ea as even he has
challenges controlling these powerful gods.
In a tablet known as the ‚Seven Evil Spirits‛ the Gods neither male or female,
they are bred (or empowered, rested) in the depths of the ocean, they are as
the roaming windblast, having no wives or sons. They hearken not to prayer
of supplication. As the Kassapu ascends in his or her Magick, the Seven Gods
may be invoked and if proper offerings are made, invocations of respect
(never banishing) and the spirits directed towards their own attributes within
the self (the mind and associations). The symbol of the Maskim is the seven
pointed star, which holds association to the shadow aspect of the Seven
planets and to the Pleiades or MUL.MUL, the Seven Stars. We see the
connection of the Seven Planets in Yatukih-Daevayasna86 or Zoroastrianism
later on.
A Sigil-Talisman of the Seven Phantoms of Ignited Spheres, the Ilu Limnu
These Maskim as they are, said to be counterparts or adversaries at times to
the seven planets and their ruling Gods. One may consider the parallel
association in Zoroastrianism, wherein the Seven ArchDaevas of Ahriman are
in existence in the same manner87.
The Seven Maskim or ‚Ensnarers‛ are symbolized by the modern work of the
Kassapu as a seven pointed ‚star‛ with each point terminating with a ‚head‛
and symbol for each god. The Seven Gods will challenge the sorcerer, for
they are associated with all the elements at different points. They are said to
dwell in the bowls of the earth, they essence grown so powerful even in the
days of Babylonia that they surpass all other in power and their ability to
terrify all.
86 Liber HVHI, Gates of Dozak, Luciferian Witchcraft by Michael W. Ford 87 Compare the
ArchDavaes in Luciferian Witchcraft, Liber HVHI, Gates of Dozak, The Bible of the Adversary for
associations and sigils.

The traditional symbol of the Seven Stars in their astral form is the ancient
seven circles aligned together with one at the head of them; in ancient lore the
Sebitti as the Seven Stars journey with Nergal-Erra, the God of Plague, War
and Death.
In ‚ Chaldean Magic and Sorcery‛88 the Seven Maskim are described to
ravage the heavens and earth and trouble the natural order itself.
Understanding the Sebittu is best considered in learning of the balance of
destruction and creation in nature itself. When something ‚bad‛ happens,
something ‚good‛ arises from the ashes. The Kassapu must be willing to
move past the torment of duality to balance both darkness and light within;
doing so will prepare you for such black or alchemical magick of Theurgy,
self-creation itself!
Nergal/Erra is given the Seven Maskim to direct them in sending plague and
battle to others. After Anu had impregnated Earth (Ki) and she bore the
Seven Evil Gods, they stood before Anu and he named them Sebitti (the
Seven).
The Seven Maskim proceeds from the Western Mountains, increasing in the
Eastern Mountains. Thus from darkness they move and increase to the East
and then downward into darkness. The Western Mountain was the place
where the door to Hades is found, often identified in the south-west as well.
The Mountain of the North-East was the symbol of the human race, where
life arose and man conquered in the image of the Gods! In an Akkadian poem
on the Seven Maskim89 the Fire God is asked how the Seven were born. The
Fire God replies that ‚seven in the mountain of the sunset were born, in the
mountain of sunrise grew up. The Seven Maskim dwells in the caverns of the
earth, the desolate places such as mountains and the deserts.
88 Francois Lenormant.

The Seven Evil Gods are said to be ‚unknown among the wise Gods‛
although Anu and Ki brought them into being; they are called ‚Throne
bearers of Ea‛ and work in accordance with Adad and have Shamash as their
companion at times. The Seven gallop over the Mountain of Sunset. These
Gods are very powerful, for even the God of Fire, Girra, is not overly willing
to discuss them. In a tablet Girra seeks to speak with Marduk of the Seven,
who speaks in whispers under the canopy of night.
Marduk then discussed this matter with Ea, the Lord of the Abyss who
answered solemnly. Ea informs Marduk the Seven were born of the earth and
reared in the earth. They are able to transverse the heavens and also the
bounds of the ocean.
The hollows of the earth they have their own dwelling, on the high-places of
the earth they proclaimed. The Seven in the mountain of the sunset they rise,
in sunrise they set.‛, hollowing into the earth.
We see that this is contrary to the ‚ascension‛ of Shamash, thus the Seven
Maskim are ‚antinomian‛ to the natural order itself; they are rebellious spirits
who have made themselves gods in the world and beyond.
This destructive image of the Maskim is but a veil, for the key to unlocking
their power within yourself and thus the world you live in is in their symbols
and nature. We will explore this further shortly.
89 Translated by A.H. Sayce, M.A.
The Sigil of the Sebitti/Maskim by Marchozelos
THE DESCRIPTION OF THE SEVEN MASKIM
The great evil gods, the ones of primordial darkness, the children of Anu and
Ki are rebellious gods who are able to take numerous forms. The Sebitti will
be described in original forms here. The sigil of the Sebitti demonstrates their
early manifestations.
The first of the Seven is the South Wind; Anu declared ‚When you band
together and march out, you will have no rival‛.
The second is a dragon with mouth agape that none can withstand. Anu
decreed that it shall ‚ignite like Girra and blaze like a flame‛.
The third is a grim leopard that carries off children. Anu gave this one the
power ‚to put on the face of a lion, so that anyone who sees him shall
collapse in terror.‛
The fourth is a terrible serpent and Anu commanded, ‚the mountain flees
before the one who bears your fierce weapons.‛ The fifth is a furious wolf
from which Anu proclaimed, ‚blow like the wind and go forth to the rim of
the earth.‛
The sixth is a rebellious giant who submits neither to god nor king. Anu
decreed that this one shall ‚go above and below and spare none‛.
The seventh is an evil windstorm (messenger of the fatal wind) from which
Anu filled with dragon’s venom to ‚lay low living things‛.
Going on to explain the nature of the Gods the Maskim are said to ‚bear
gloom from city to city‛ and who are ‚tempests that furiously scour the
heavens‛. The Maskim are not named individually yet are frequently
attributed to the Powers of the Air which no doubt accounts for some of the
origin of the Adversary in later Judeo-Christian texts.
The Maskim have a great power over the air, being ‚Rushing windgusts who
casts darkness over the brightest day..‛ who ‚force their way with baneful
windstorms.‛
The Seven Evil Gods send forth lightning bolts in the height of heaven,
which makes them as mentioned supporters of Enlil/Enki the Storm God. The
Seven Maskim also has the power of the evil wind, called Imkhullu which
was given to Marduk in his rebellion against the Dark Mother Tiamat. The
Seven have in their rebellion the support and empowerment of their father,
Anu who in turn gives them the power to wield Imkhullu.
Through the many incantation tablets there is much which describes the
nature and essence of the Maskim. While there is not an elaborate
authoritative text surviving on the Seven Gods, the tablets when compared
side by side describes a great detail in clues concerning their powers.
The Maskim support the workings of Ea, Adad, Nergal-Erra and other gods.
In the Utukki Linuti XVI the Maskim are ‚Mighty Destroyers‛ and ‚the
deluge of the storm-god, stalking at the right hand of the storm god‛. As their
non-human forms have been described, the Sebitti also appear in human form
as well; a traditional, bearded God wearing the horned cap of divination,
holding an axe and what appears to be a bow and arrow. The inscription
describes them perfectly; ‚the Seven Gods, the warlike gods, who carry bow
and arrow, whose rising means war‛. Another form of the Seven Evil Gods is
depicted from all symbolized as one Lion-Dragon demon, winged attacking
Sin. This symbol is highly suitable for meditation and ritual work also.
The Seven Evil Gods represented as One
The children of Anu, in modern associative terms would be called ‚Fallen
Angels90‛. They did not answer to any God specifically and one tablet
describes how Bel91 (Marduk) with Ea, the Lord of the Abyss who is called
‚The Guide‛ of the Gods
counseled with Sin (the Moon), Shamash (the Sun) and Ishtar (Venus) who
are the dominion of the heavenly host.
Soon the Seven Maskim entered the vault of heaven and gathered about the
Moon God, Sin. Soon they won to their side Shamash who is ‚The Mighty‛
and Adad the Warrior (the Storm God).
The Seven Evil Gods eclipsed the Moon and brought much chaos into the
night sky. Bel (Marduk) told his minister Nuzku to go and bear a message to
Ea in the Ocean Deep and describe the chaos before them. Ea then described
a spell on which a Tamarisk is given and an Incantation of Eridu to exorcize
the Seven Evil Gods away.
90 I use this definition cautiously, however “messenger” is “angelos” and “fallen” indicates they do not
dwell in the abode of the Gods as they exist. The term has no Christian connotation beyond this.
91Bel is a title meaning “Lord” (Baal) and refers to Gods in their domains, such as Ninurta in Anzu,
etc.

It seems according to some spell tablets that the Seven Maskim holds much
power over other demons and spirits as well when they wish to. Ereshkigal,
called the wife of Ninazu is asked to ‚turn her face elsewhere‛ that she may
have an interest in the work of the Seven. It seems when one is sick and
afflicted by some aspect of the Seven, and then Ereshkigal grows hungry in
obtaining the spirits.
In ‚Assyrian Discoveries: An Account of explorations and discoveries on the
site of Nineveh‛ by George Smith there is a translation of a tablet describing
the Seven Wicked Gods.
‚In the first days the evil gods, the angels who were in rebellion, who in the
lower part of heaven had been created, they caused their evil work, devising
their wicked heads<ruling to the river< There were seven of them. The first
was . . .the second was a great animal . . . .the third was a leopard . . . . the
fourth was a serpent . . . . the fifth was a terrible . . . . which to . . . .. the sixth
was a striker which to god and king did not submit, the seventh was the
messenger of the evil wind which . . . . made. The seven of them messengers
of the god Anu their king from city to city went round the tempest of heaven
was strongly bound to them, the flying clouds of heaven surrounded them,
the downpour of the skies which in the bright day makes darkness, was
attached to them with a violent wind, an evil wind, they began, the tempest of
Vul was their might, at the right hand of Vul they came, from the surface of
heaven like lightning they darted, descending to the abyss of waters, at first
they came. In the wide heavens of the god Anu the king evil they set up, and
an opponent they had not.‛–Assyrian Discoveries, George Smith
We see here the Seven as ‚Messangers of Anu‛, the definition of ‚Angel‛ is
‚Messanger‛ and is not tied to any specific pantheon. The Seven Gods of
course survived into much later magicial texts.
‚Seven of them the evil gods, spirits of death, having no fear, seven of them
the evil gods, who like a flood descend and sweep over the earth. To the earth
like a storm they come down. Before the light of Sin fiercely they came<‛-
Assyrian Discoveries, George Smith
SEVEN MASKIM: HERALDS OF PESTILENCE
The Seven Maskim or Evil Gods are given the title of the ‚Heralds of the
Pestilence‛, ‚Throne-bearers of Ninkigal‛ and ‚Throne-bearers of the Gods‛
They are seven gods of the broad heaven and earth; they are robber gods
(stealing life, vampiric towards spiritual energy and the sacred fire). The
Seven Gods are described as ‚demons like raging bulls, great ghosts that
break through all houses.‛
The Sebitti (Seven) are not only immortal gods, dwelling in many places as
they desire they also are said to ‚rage against mankind. The Seven spill blood
like rain, devouring their flesh and sucking their veins.‛ ‚They are demons
full of violence, ceaselessly devouring blood‛. As the Sebitti are not bound to
the depths of the sea, the earth, the underworld or the heavens. They direct
the storms and have the support of Adad the storm god.
Using the winds and the powers of the air, they direct the plague of pestilence
to destroy crops and make humans sick. The first of the Seven is described as
‚The South Wind‛; Pazuzu who commands the powers of the air with his
father as is known from his statue description. "I am the god Pazuzu, son of
the god Hanbi, king of the evil wind demons".
THE EVIL ONES OF EA: THE RAVENS OF DEATH
The Seven Maskim also ‚Evil Ones of Ea‛ who are throne bearers of the
gods. They march like great assaulting armies and gallop forth among the
hills like horses. The rites of exorcism to deter the Seven Evil Gods is only
Anu who is symbolized as ‚The Heavens‛. They are messengers of Ea who
holds powers of balance, being both destructive and creative.
The ancient Palestinian ‚Unclean Spirit‛ is no doubt the Seven Maskim
surviving through the ages. They are not called ‚Gods‛ at this time as the
Babylonian culture is nearly forgotten; however they are now ‚evil spirits‛
who move from place to place.
The survival of the Maskim in Syria and Palestine preserved some of the
basic attributes of the Evil Gods. One Syriac charm describes them as ‚Seven
accursed brothers, destructive ones<why do you creep along on your knees
and move upon your hands?‛ the Gods then answer ‚we go on our hands, so
that we may eat flesh, we crawl along upon our hands that we may drink
blood‛ and then the charm moves into trying to command the Seven by
Gabriel and the Holy Ghost, which no doubt is an alien upstart to ones as old
as they are. In some Assyrian tablets they are said to ‚creep like a snake on
their bellies‛.
The Unclean Spirit mentioned in Gospel of St. Luke continues the tradition of
the Seven Maskim. As the spirits leave a man possessed they enter swine.
The Seven Evil Gods in Assyrian lore are called along with lesser demons as
‚the unclean spirit‛ who, when having gone out of a body of a man passes
through waterless places, seeking rest. Beliar in the ‚Testament of Twelve
Patriarchs‛ sends forth the seven evil spirits against man. Evil spirits and gods
are often depicted as having a ‘bird’ form when they desire. ‚an evil demon
that like a bat dwelleth in the caverns by night, or an evil demon like that a
bird of night flieth in dark places..‛92
The Seven are associated with traditional birds representing the underworld.
In one specific cylinder, a single composite dragonlion-bird demon, standing
upright in a similar position of Tiamat and Asakku is shown assailing the
Moon God Sin is a symbol of the Seven. Called ‚The Bitter venom of the
gods, they are great storms directed from Heaven (Anu), they are the owls
which hoot over a city‛, the Sebitti are supported by many of the gods.
Feeding upon man like vampires, it is no doubt they are brothers to Lamashtu
and quite possibly even Pazuzu. Birds such as ravens are considered ill omen
among the Semites although with the Assyrians ravens are birds which help
the gods while among the Arabs they are hostile. Syriac Christians have
many legends of evil spirits possess men and when banished often take the
form of ravens in flight. Rabban-bar-idta93 was sent many demons by a
sorcerer in the form of ‚black stinking ravens‛ who sought to destroy him. As
the owl is the bird of the Seven Maskim in ancient Assyria, the owl is a
symbol of a Lilith or a wraith of a woman seeking to take a child of a mother.
Ravens also are known as helpers of the gods as well, although we can see
from the ritual tablets that the Sebitti co-exist with the gods are work with
them when needed.
92 Utukki Limnuti, Tablet B plate XXVIII.
93 The Histories of Rabban Hormizd The Persian translated by E.A. Wallis Budge, 1902
The Seven Evil Gods Attacking Sin and Ninurta by Marchozelos
Alu and Lilu Shadowbody by Marchozelos
Mus-Sag-Imin Serpent-Dragon and Ninurta by Marchozelos
Kusarikku by Marchozelos
Lamashtu the Goddess by Marchozelos
Ereshkigal and Inanna by Marchozelos
Kingu risen and Ardat Lili by Marchozelos
Ardat Lili the goddess of all beasts by Marchozelos
Marduk and Mushussu, the Hidden Darkness by Marchozelos
The Gate of the New Gods by Marchozelos
Nergal, Lord of the Grave, God of Battle, dragon by Marchozelos
CHAPTER SIX
THE RITES OF KASSAPU

The Seven Evil Gods encircled

THE RITES OF KASSAPU
THE BOOK AND GATEWAY
Behold! The path of the abyss is opened forth to those who hear the words! It
is the time for the reawakening of Ilu Limnu, the Gods of the Dark Moon, the
ancient dragon which swallowed the sun. Within the pages of this grimoires
are no Gods of absolute evil, nor of good, within is balance and the power of
self and world mastery.
The gods are called by the empyrean and infernal elements in which they are
empowered, such must not be ignored. The Kassapu must become familiar
with the gods on all levels before the path truly opens.
THE KASSAPU / KASSAPTU

The Sumerian Cuneiform for Kispu,

sorcery
Preliminary Definitions
The primary title used for the sorcerer or Luciferian94 in this grimoire is
Kassapu. The definition of this word is ‚warlock‛
94 Luciferian is a modern definition representing a specific initiatory system outlined in “The Bible of
the Adversary”, “Adversarial Light – Magick of the Nephilim” and “Luciferian Witchcraft”.

who practices ‚destructive‛ or ‚black‛ magick. The feminine of the word is

Kassaptu which is of course ‚witch‛. Kassapu is from Kispu which is
‚witchcraft‛. When referencing ‚Kassapu‛ the word is used to describe both
the masculine and feminine with no underlining prejudice towards the
feminine. As ‚Asipu‛ is a word denoting the exorcist who rids humans from
demonic and sickness caused by evil gods, the Kassapu is essentially the
mirror image or opposite in nature of Asipu.
What must be settled first is the context of what Kassapu is referenced to in
relation to the accepted term of ‚black‛ or ‚destructive‛. In previous works,
my own assumption of ‚black‛ is to the original definition in Arabic root
words, meaning ‚knowledge‛ or ‚wisdom‛. Like the image of the beast with
the single torch between the horns, the awakened or illuminated one, the
Kassapu enters the Mare Tenebrosum or the ‚Sea of Darkness‛ from which
Tiamat and Absu and then Kingu brought all the Gods into being and soon
humanity to ensure their continued survival in the psyche of mankind.
The Kassapu is commonly associated as a witch which has barely any
identification in the world of the living. Like the later Yatukih sect of ancient
Persia95 often these practitioners were hidden in society as within the
Priesthood of Marduk/Ea or like the Yatukih, Ohrmazd/Ahura Mazda. What
is similar between the two is that Ea associates with the evil gods and spirits
and is the great instructor of magick to humanity; Ohrmazd in the Zoroastrian
practice made a pact with Ahriman/Angra Mainyu and could not exist
without his dark equal Ahriman.
The demonic symbolism and image found in this living grimoire is
symbolized of the inner desires, lusts and passions of the Kassapu and the
deific masks which take form of composite monsters. Their traits are not
random, for even in the most complicated nightmare the symbolism has
meaning somewhere.
95 Zurvan, A Zoroastrian Dilemma by R.C. Zaehner.

Like Luciferianism as I have introduced with my crowning of Nikephorus96 I

bear further support from the gods of old, Nabu and Ea have decreed this
future as I have proclaimed it97. Luciferianism provides a multifaceted
approach to seeking wisdom, power within and the means of transcending the
‘reacting’ defensive of socially-perceived ‚satanism‛.
This grimoire is a different avenue painstaking authenticity of the olds of
Luciferianism with gods, demons, spirits
presented in a modern, realistic context. The Kassapu does not ‚react‛ to
Judeo-Christian ‚righteousness‛ but by simply presenting the old gods as how
they were before the ‚sheep herding‛ blind faith system. The old gods are
balanced; you will find many are both destructive and creative. That the
darkness holds the keys to our liberation and the very knowledge of our
potential, our desires and the unknown spiritual worlds around us is right
there for those strong and wise enough to grasp it.
Understand that this grimoire is indeed a modern interpretation of this ancient
stream of knowledge, thus it is not a ‚historically accurate‛ thesis. While my
work has been strongly focused on keeping consistent with known tradition,
it has been developed from my own initiatory perspective.
KASSAPU AND THE GODS The Initiation into the Mysteries
Kassapu: Masculine, warlock or sorcerer.
Kassaptu: Feminine, witch or sorceress
Derived from: kispu, sorcery and kasapu, ‘to bewitch’.
96 “Bearer of Victory” or the manifestation of the Winged Goddess as crowning a success. Reference
of the success of Luciferianism as evolving magick and spirituality as a belief in the possibility of self
without the need of blind faith or settling for “what you are now”.
97 Nabu, God of Scribes and Destiny, of which I present a ritual to compel your own destiny of desires
you have. Ea, the Lord of the Abyss and God of Magick who has guided me towards the Sebitti or
Seven Maskim.

Kasapu - to bewitch, to ensorcell/encircle Kispu – witchcraft, sorcery

Zeru – hatred, curse rituals
The recitation of Siptu or ‚ incantation‛ by the Kassapu is not merely a
supplication to powers; from the view of the practitioner it is a seizing of the
essence and ensorceling of the power itself. The Asipu or ‚exorcist‛ will
supplicate the gods, and then direct them against another power as servants of
the gods. The Kassapu seeks continual transformation and an accumulation of
personal power; we do not supplicate or prostrate to anything! The Kassapu
seeks to initiate a deep communion with the gods; a variation of the gods and
demons should be attempted for a period of time. While not all the gods will
find an association within the Kassapu, a majority will. In the ancient view of
Babylonian – Chaldean – Assyrian religion the Kassapu performs destructive
sorcery. The veil of initiation into the mysteries through a Luciferian
interpretation presents that the Kassapu works a balanced sense of both
creative and destructive magick. Internal change; the awareness of possibly
and confirmed self-direction towards achievement of goals and spiritual
initiation is the goal of all Magick.
Ea, the Lord of the Abyss and of Magick also has his own ‚Witches‛ or
‚Sorcerers‛, called the Apkallu or predatory-bird headed sages or ‚watchers‛.
The Apkallu are viewed as ‚Daemon‛ or protective spirits associated with the
Kassapu.
Luciferians do not distinguish between ‚black‛ or ‚white‛ magick; all magick
is self-directed even if for the gratification of helping another. There is no
magick other than ‚Black‛. Observe the nature and basic outlook by the
ideology of both black and white magicians in our modern world.
THE CATEGORIES OF MAGICK & SORCERY
ANNUNAKI SIPTU
Deific Dialog
In many ritual texts of ancient Mesopotamia, we find an interaction between
one god and a lesser one, instructions to cast a spell. Traditionally, one made
against the Seven Evil Gods features Marduk and Ea. This structure is a
psychodrama and interplay from one deific mask to another, establishing the
command of the Kassapu during the rite. As you are selfinitiated into the
workings, you may wish to adapt interplay between different gods depending
on the goal.
MIMMA LEMNU KISPU
Demonic Incantations, summoning to objects or people
The demonic incantations are utilized to bind them to objects or to utilize in
dreams. This is what would be ‚lower‛ or ‚Therionick/Yatukih‛ sorcery.
Utilized for spells, curses, astral/dream projection, empowerment and lust.
SIPTU ILU HURSAN ANU Magick of self-transformation &
power
This is the category of incantations used to empower the self, offering
libations and fumigations to the gods and invoking the deific mask to gain
knowledge and thus power from the aspect the god represents to the self. This
type from the name is ‘Incantation Ordeal of Anu’, interestingly enough
witches are called Marat Anim sa same98, ‚Heavenly daughters of Anu‛.
The
98 Mesopotamian Witchcraft, Tzvi Abusch.

Kassapu either male or female proceeds with incantations of both the

Annunaki above and below, furthering to the dead gods of Kingu and Tiamat,
working all the while with Lamashtu and the Seven Maskim/Sebitti. This is
the process of the ‚Great Work‛ or ‚Holy Guardian Angel/Azal’ucel‛ by other
pantheons.
DIVINATION AND SELF-DIRECTED PATHS The Luciferian
Approach to Divination and the wise thoughts attributed to
Naram-Sin
In the ancient world, there is a strong direction for leaders or people of action
to seek the guidance of the gods; seek oracles and often plan wars based on
such. In modern times the Luciferian or Kassapu must be cautious in placing
too much in consulting something ‘outside’ of the self. In the Cuthaean
Legend of Naram-Sin, Naram-Sin, the Akkadian King questions the gods
Ishtar, Baba, Zababa, Anuitum, Nabu and Shamash who did not give him
favorable direction to go forth on a campaign. In this text he thinks to himself
the following, which is the essence of the Luciferian ideology:
‚What lion ever observed oracles? What wolf ever consulted a
dreampriestess? I will go like a robber according to my own inclination, and
I will take for myself luddu-weapons of iron.‛-Naram-Sin
As we can see, Naram-Sin by announcement makes himself as the Seven Evil
Gods, the Sebitti or Maskim who go according to their own inclination, still
working with the gods when they wish to. The Kassapu must understand that
he or she is responsible for their individual direction, thus if seeking through
divination be cautious in your decisions and compel the gods, demons and
spirits to move according to your design when possible.
Meditation, willed-thought and simply compelling, visualizing and shifting
your reality towards your goals are ways to accomplish this. As you grow
adept in your own workings, this will become clearer through the passing of
time and the results therein. Don’t expect your goals to come tomorrow no
matter how hard you chant or meditate; you still must operate in the
constraints of this material world.
MAGICKIAN AS SERPENT The Word which Compels
The association of the Magician99 with the serpent has been noted since the
earliest records of not only Sumerian text yet also Babylonian, Assyrian,
Canaanite and Egyptian religion and magical practice. In a ‚balbale to
Ningiszida100‛ the ‚Lord (Ningishzida), your mouth is that of a snake with a
great tongue, a magician‛ and is then in a similar script is ‚a poisonous
snake‛.
As we can see with later religious movements, dualism identified the concept
of evil with a specific spirit or demon controlling it rather than the previous
balance found in the religions of Egypt, Babylonian-Chaldean, Assyrian and
Greek.
"When the Evil Spirit entered, he intermingled the poison of the noxious
creatures, the outgrowth of sin, such as that of the serpent, the scorpion, the
large venomous lizard, the ant, the fly, the locust, and an immense number of
others of this kind, with the waters, the earth, and the plants." – Greater
Bundahishn
The gods of the ancient Mesopotamia were both of darkness and light, they
worked together in many instances in relation to nature and their association
with humanity; the source of their ‚food‛ (in the form of hymns, prayers and
offerings of various types). The emergence of Zoroastrianism instructed a
difference and grew from a paganism which existed for thousands of years
along with ancient Mesopotamian culture.
99 Magician in the terms of this grimoire is spelled “Magickian”, the “Kia” in the center representing
the compelling of creation and destruction according to the Will of the Kassapu. See Austin Osman
Spare, “The Book of Pleasure”.
100 Spelling alternative of name. Hymn from Oriental Department, Oxford University.

Ningishzida is understood as a god of the underworld, a throne bearer of

Ereshkigal and a fertility deity who bears two cerestescerestes horned
serpents upon his shoulders, equally so is a symbol of the sorcerer of a
beneficial nature in Lagash. This symbol of this underworld god is Azhi-
Dahak or Zohak in Zoroastrianism. His manifestation is sorcerous power as a
malicious demon of Ahriman.
‚The serpent, the dragon, the two-headed and the seven-headed
'azdahak'‛Greater Bundahishn
This dualism further fueled the Judeo-Christian ideology later one in their
‚absolutism‛ and monotheistic views which ruled out balance. The concepts
within this grimoire demonstrate balance, not complete darkness or light as
we do not find this a reasonable application in nature or the world we live in.
Sorcerers and Magicians are viewed as being associated with snakes in nearly
every culture. The Greater Bundahishn comments that ‚One says that the
noxious creatures are all sorcerers and the serpent is the most sorcerous‛.
Initiation in sorcery, the obtainment of knowledge through initiation is based
upon the precept of ‚Know Thyself‛. Those who open these gates take of the
‚Tree of Life‛ and become as gods. Ningishzida is known as the ‚Lord of the
Good Tree‛ and is a bringer of knowledge via the Underworld (or
subconscious).
‚By remembering the evil spirits a man gets assistance from the demons and
thereby becomes very wicked in both worlds. Thus, for instance Zohak,
descended from the world destroying Taj, having remembered the Dev Eshm,
received from Ahriman venomous hornshaped serpents on the shoulder bones
below the neck.‛ – Denkard Book 3
No matter if Zoroastrian, Chaldean-Mesopotamian, Egyptian, Canaanite or
Greek-Hellenic, the Serpent represents knowledge and power. It does not
matter if it is ‚good or evil‛ this is interpreted by those who dictate the
religious texts.
The ancient Egyptians, who had interaction with Assyria and Babylon at
several points, understood the significance of the serpent in both a creative
and destructive way. You find the Uraeus Cobra as a royal and deified
symbol, many gods/goddesses such as Sekhmet, Set and other gods took the
form of serpents. The gods Shu, Gebb and Khnemu are shown holding snakes
in pre-dynastic illustrations101.
Egyptian magicians were said to utilize snakes in their works of sorcery and
high magick relating to the gods. The goddess of magick, Urt-Hekau
manifested primarily as a Cobra-headed goddess who also took the form of a
frog as well. Heka is the goddess of magick as she herself is that ‚fire‛ which
was created by Ra. Her name is self-creating, thus the works of magick are
empowered by the uttering of the sacred names. This is fueled by the power
of Will-Desire-Belief, that within your circle of self, all is possible. There
were two sisters: Cobra-goddesses who were deified of Lower and Upper
Egypt (Wadjet and Nekhbet). The serpent represents new life and youth,
symbolized by the skin-shedding process.
Mesopotamian religion also held the serpent in good regard, primarily as a
growth, renewal, power and wisdom symbol. While the serpent was at times
malicious, it also was beneficial as well. In sorcerous works, the Muslahhu is
a snake-charmer who performs sorcery and is mentioned in several old Malqu
texts.
101 From Fetish to God in Ancient Egypt by E.A. Wallis Budge.
THE MYTH AND REALITY OF THE KASSAPU
The word kassapu (sorcerer) and kassaptu (witch) is a derivative of the verb
kasapu which translates ‘to bewitch’.
The path of the witch or Kassapu is one of an immense power and possibly
failure. What causes failure on this path? It is the temptation to fall into short-
term pleasures without regard for the future. It is also the temptation to
become that which others ‚define‛ you to be; destructive. It must be
understood that those who are destructive without being creative equally are
doomed to undo themselves and slowly adapt to the sickness of self-hate.
The Kassapu will work with darkness as the primary foundation; it is our
origin and it must be clear that your beginning patron Goddess is Tiamat.
Tiamat and Kingu are the beginnings from which all emerge; Tiamat for the
gods and humanity, Kingu for humanity.
The work of the Kassapu is first one of discovery and balance. Firstly, begin
a disciplined process of invocation or ‚calling within‛ the powers or gods
which you seek; then ‚evocation‛ or summoning the gods, demons or ghosts
to specific objects such as Altar statue, talismans, fetishes or that which you
choose.
Incantations require the investment of belief and a focus which allows your
mind to intensely encircle the fascination of the working. You may find this
works by reciting in formal ceremonial fashion or it may be more suitable by
holding and object and reciting to yourself. Some seek the gods or demons by
being encircled by the element they represent. To commune with Shamash
for the purpose of vitality, inner strength and reason then you may meditate
in the sun for a period of time. If seeking the wisdom of Sin you may
meditate under the moonlight. As you can see imagination and belief is the
key to any successful working.
The process of the sorcerer is to ascend into their own selfdirected divinity.
Your initial workings with be centering yourself in a balanced aspect with
Tiamat and Kingu, then moving forward to the Sebitti and the other gods,
demons, vampires or ghosts. Every working must be one which is a give and
take; for offerings to the gods you will seek their knowledge from within
yourself.
Remember that every experience is done from within yourself; thus the
interpretations, inspiration and other mental manifestations are the powers or
deific masks relating to you.
The power of the Kassapu is then to become disciplined in working in the
astral plane. If you have previous experience with astral workings or more
beneficially ‚astral vampirism‛ this will no doubt aid you. Working in this
spiritual shadowworld will be your path of advancement, for all rebellious
spirits go this path.
The Kassapu in ancient Sumerian and Babylonian tablets such as the Malqu
series is a shadowy figure who works destructive sorcery on others. The
Kassapu will obtain objects of their intended victim, controlling their
thoughts or actions to some extent by sending ‚impulses‛ or ‚inspirations‛
which will lead towards their goals. The Kassapu will create clay or wax
figures to then bury them with the impression of the victim. They may be
made of meat and fed to animals in a curse, it is the Kassapu slowly
transforming into a semi-divine (an isolate consciousness) spirit.
The act of the Kassapu is in a series of incantations and anointing a model
which represents the intended victim of the curse. One specific document102
relates that the witch (Kassapu) has fed the victim with life-depriving potions,
rubbed the figure with deadly and unclean water, destructive oil and then sent
a roaming ghost of a stranger who has no family to bring it offerings.
102 Mesopotamian Witchcraft, Tzvi Abusch.

IMAGE AND SYMBOL

The workings of sorcery relate to the sacred path of Magick, defined by the
works of darkness as the process of selfevolution, ascension
awakening Draconian
and refining the consciousness. The
Sorcerer or Luciferian will view the potential of the sacred art utilizing the
traditional elements used in medieval ceremonial magick; yet going beyond
these precepts.
DREAMS The Gateway of Evil Gods
The Kassapu, often regarded as a malicious witch who is antinomian (not of
the laws of mainstream spirituality) and works the majority of his sorcery via
the shadow, that is the dream. This requires that the Kassapu must work
closely with the tools of his craft. If you create fetish objects then fully invest
belief and a bit of your ‚essence‛ in them so that they may carry out their
appointed task.
Dream workings are significant to the development of the Kassapu,
specifically in first establishing a process of exploring and ultimately
understanding the subconscious mind. The other aspect is the control of the
dream and the slow process of transformation into a union with your daemon
or immortal-self.
Consider for a moment that your subconscious is the foundation of you mind,
the very starting point of it all. The subconscious holds all of your desires,
fears and is a seat for who you are as a conscious individual. This is where
our underlining associations begin, where symbols take meaning.
The Gods themselves, specifically the underworld gods such as Ereshkigal,
appear in dreams or rather nightmares when one seeks their guidance. The
Kassapu has no fear of dreams and first communicates with the dark ones
through dream and then establishes the ability of dream projection.
The Kassapu will first develop the discipline of meditation and via chant will
rise in the dreaming body, for which after practice and chant is adhered to in
a willed manner; the ‘form’ of the Kassapu may be shifted and shaped
according to any dark design. The dreaming body may then be sent forth to
visit others, drain or bewitch the thoughts of others.
A created fetish will work well also, for instance one with the claw of a black
bird, a human finger-bone and other items of special association are suitable
to focusing on in dream practice. I strongly suggest a crystal as well, the
storing of energy with provide meaningful in your continued practice.
KASSAPU The Demonic Witch-shade
The Kassapu in ancient Mesopotamian religious texts can be a very powerful
and secretive individual. The witchcraft of today is not that of its’ source.
Firstly, modern witches attempt to make themselves socially acceptable by
nullifying and lowering their aims; inherently divine or infernal (both for
Luciferians) to being ‚the person next door‛. We find the ‚watered down
witch‛ in all the large bookstores, while their ‚myth‛ is shown over the top
and ‘villianizing’ in the media. Witches do not want to be powerful except if
it is to evert a perceived wrong; however by this admission alone modern
witches have snipped the power and nullified their senses to possibility.
The Luciferian or Kassapu is a witch which is indeed a supernatural demonic
force; that is; an individual who is able to send nightmares and dreams which
destructive and creative purposes. affect their targets, for Many Luciferians
and
Kassapus will not advertise in daily life what they are, unless it supports their
cause. It is very easy to be unnoticed as a practicing Kassapu in this modern
age; simply put people don’t really believe in the supernatural – until they
experience it!
The Kassapu through initiation and the development of the Will is able to
begin a process of self-transformation into both a powerful human individual
(body and mind) as well as building through meditation, experience and the
control of the Will the demonic force. A demonic force is simply an
individual or independent rebel against the restraints of the gods or others;
demonic beings act according to their own desire without regard for
legitimizing actions or ideology of the larger mass or ‚sheep‛ of the world.
In ancient times, the excorcist worked against the Kassapu in that using the
laws of sorcery, the Kassapu would be drawn by name (the power of the
word in magick) into his own circle of self. Using the names of the gods he
would compel the ‚Daimon‛ or ‚Demon‛ representing the witch and draw
their power away.
The means of getting around this is not as difficult as one may think. In
practicing magick and sorcery for many years, the Luciferian ideology
provided the simplistic yet powerful formula of overcoming those who work
against you. Simply put, it is in the name and foundation.
You see, an excorcist or ‚white magician‛ is not within the ‚circle of self‛,
they are seeking protection and calling the names of the gods for their power
in combating the Kassapu or demonic force. They are more or less ‚puppets‛
without real power. The Kassapu uses a circle as a circumfrance foundation
of power alone: the circle is represented and visualized as the coiling serpent-
dragon, the gods or demons invoked are moving through the Kassapu him or
herself: thus the demonic witch is the center or starting point for all powers.
An excorcist, if highly skilled, may draw away some power from an able
Kassapu, however it is a temporary working. The laws of astral magick
indicate the mind or astral body is connected by tendrils; a return point even
if not connected. The Kassapu’s demonic shade or demon may be drawn into
the excorcists’ circle for a time, perhaps even weakened. This however, like
the laws of nature and balance have a benefit. The shade now has the
familiararity and identification of the person attempting to rid the demonic
force. Instinctivly, our ‚higher self‛ or demon knows in the darkest levels the
individual against it. Our demon or ‚Personal God‛ would have ‚tasted‛ the
essence so to speak and now know where to find it. This can be a long and
enjoyable process of astral/dreaming attacks which allow a slow process of
weakening the sleep patterns – therefore the potency of the exorcist. Call it a
return on investment if the Kassapu happens to run into a self-righteous
exorcist.
When the Kassapu grows adept in this process then the transformation into a
demonic god begins. The Kassapu may compel other gods or ‚deific masks‛
of others to grow angry with them, causing nightmares and self-questioning
patterns. No matter if one knows of this path or not, the Kassapu is a
sorcererLuciferian which transcends into every religious avenue.
THE KASSAPU’S POWER OF DREAMHAUNTING
Transforming the Daimon to God
The methodology of dream flying, haunting and visiting the intended
individual is a process of astral projection and directing the subconscious
towards the task of going forth in night. This path has been practiced by
witches since the beginning of written history through the middle ages.
THE ELEMENTS IN SIPTU

Dark Witchcraft
EARTH
Earth is associated with the physical, material creation and all that lives
within and upon it. In Babylonian Magickial geography the earth also
represents the ‚underworld‛ or dark areas as well – including the mountains.
You may use clay to make figurines for incantations, or use already-created
dolls, skulls or even wax figures. We find balance in earth as the goddess Ki
represents both the land in which people live upon and the underground or
‘dark earth’, mountains and deserts.
WATER
The element for demons and spirits to enter or leave
Water is the most important element in Babylonian sorcery, it is that from
which we emerge. The Absu, the deep from which Ea resides and all life
emerged is called ZU-AB, the ‚House of Wisdom‛ of the great subconscious.
The Temple of Ea in Eridu was called E-apsu which is ‚House of the Ocean‛.
Water is used to consecrate all items, including statues no matter the god or
demon. Pazuzu is empowered by water; Lamashtu travels back to the
underworld via a river; the spiritual powers are bound to water in exorcism
rites and poured out. In Siptu workings, the Kassapu will not pour out water
but drink it, consuming the spirits therein that they reside in your temple of
being. Offerings made to the gods or demons may be poured out outside your
home in suitable areas and times; to spirits of darkness a hole in the ground
during night hours; offerings to Sin during the full moon; to Shamash or
Nergal as solar empowerment at the dawn and to Nergal at Noon when the
Sun is highest. Offerings poured to Ishtar or Marduk at the dawn or twilight
depending on purpose of working.
Remember that Water is the foundation for which Tiamat made her kingdom
and all gods from it; Ea is the Lord of Magicians and also is associated
deeply with Water.
Water is primarily the most significant element for not only the gods; Ea, the
Lord of the Abyss, the Lord of Magick and the bringer of wisdom to man yet
also is the primary element for demons and spirits to enter and leave the
body.
The methods of demon and spirit invocation and work herein was observed
and noted the techniques of exorcism and offering to the gods, then inverting
them or adjusting for the purposes of so-called ‚black magick‛. The
techniques developed from inverting the rites created a specific level to the
gods and demons themselves, for which I have obtained and continued to
achieve positive results.
INCANTATION OF WATER
‚From the fountain of Ea you have emerged To bless my workings with the
magick of the Absu May the Sons of the Abyss bless this water Shine upon
this water, Seven Sons of Darkness Who illuminate Melammu
Seven Gods, Seven of the Absu‛
Touch the Gir-Dagger in water.
FIRE
A creative and destructive element, Fire is both wielded by gods conquering
and offering benefit to humanity. Shamash is the Sun; his fire is beneficial in
expanding and enriching life. Nergal is the hot and burning element, the one
who initiates into the darkness. For this Nergal is respected by modern
Luciferians as the Lord of the Black Flame; the balanced one.
Nusku is invoked in exorcism rites and the figure of wax is burnt over flame.
Understand that fire is like all things; beneficial and maleficent depending on
how it is used.
Water and liquid is the vessel for which demons and spirits may enter and
leave the physical body. To invoke or to call in a spirit it may be done by
chant and ‘ensorcelling’ the energy, however to drink during the ritual as the
demon has been called forth, the water made ‘unclean’ by chanting or
empowering it by touching with spittle, a tiny amount of grave soil or even
human bone dust will empower this water and deem it ‘unclean’. Drinking
the water will bring the empowered essence and ‘’vessel’ of the demon will
enter then your physical body. Invocations, chants and meditations affirming
and naming the demon or god will then affirm the process firmly. We see in
the Palestinian tale of the possessed man who is rid of the seven spirits enter
swine who then run and drown themselves in water, the vessel for which
spirits may travel.
Water holds a deeper meaning in that this element is firstly of Tiamat and
after Ea.
INCANTATION OF FIRE
‚I summon thee from the Desert Places I summon thee of Seven Gods of
Illuminated Spheres Who reside in the Blackened Fires of Irkalla I summon
thee Nergal to send me the Fires of Melammu God of Black Flame, establish
this destiny and empower My being!‛
The Wand should touch the flames.
AIR
The element of air is the abode, spiritual travel and very consciousness of the
spiritual being. The air is represented as a part of the highest divinity, being
Anu. The dark spirits and gods rode upon the storms and pestilential winds,
the very foundation of Anu and the demon/psyche.
Demons themselves, such as the Mandaic and ancient Babylonian Zakiku is
‚blast‛, referring to a demon and bringer of death. The element of air is
significant in the works of magick; incense billows up to the gods; air is the
element in which they travel. The gods utilize the winds to attack (the Kasusu
winds given to Marduk); the Four Winds, North Wind (Istanu), South Wind
(Sutu), East Wind (Sadu) and West Wind (Amurru). Additionally there was
the Imhullu, which was composed of Seven Evil Winds (a reference to the
Sebitti as their spiritdemonic forms?) and Amasatu (whirlwind).
SALIVA & BLOOD
Saliva is a major component in sorcery for the use of creating fetishes,
empowering curses and bewitching others. Ancient cuneiform texts describe
rituals of exorcism in which the saliva is used and attributed to Ea. When
using the cords, saliva should lightly be rubbed into the cords before each
knot is tied, if you have your own blood available, this also is good.
MAGICKIAL OBJECTS
ZISURRU / USURTU THE MAGICK CIRCLE
Composed of ‚flour paste‛, a bit of water with flour is mixed and then used to
encircle the Kassapu or individual in an exorcism. The Akkadian Zisurru
‚The Circle which makes a boundary‛ or Usurtu ‚Magic Circle‛ is
traditionally utilized to keep the one exorcising spirits safe, however the
Kassapu uses the Zisurru to focus and concentrate the energies or
spirits/demons within. The Kassapu does not fear these powers yet respects
them and is focused on compelling their knowledge and energies to his inner
temple of mind-body-spirit to gain wisdom and ultimately power.
Anything passed off as ‚white magick‛ is without power and consistently103
pointless. Magick practitioners often obtain their early training and develop a
structure based on what I call the ‚cowering-Christian‛ method. That is, they
hide in a circle of protection, utilize Hebrew names (and expect a Hebrew
‘god’s chosen people’ tribal deity to find association with them) and
forcefully and disrespectfully evoke ‘demons’ which hold keys to their own
earthly desires. All the while they detest and keep a safe distance from their
own mirror-reflection of inner desire. Is this not the Christian way in a nut-
shell?
103 Magick is the art of continual self-development and ascension of the Daemon or Evil Genius/Sedu
as one may call it. Every working, ritual or incantation must have a goal and purpose which leads to
self-development, insight and ultimately power.

The Kassapu or Luciferian stands within a circle to focus his or her own
individual energy and power. In calling ‚outward‛ or to something ‚outside‛
the self it is done with respect and willed command, then entering the space it
is conjured and focusing on the energy it contains for the purpose called. The
demon or god will attach to the part of the subconscious in which it is affixed
according to design and provide portals to conscious knowledge.
This knowledge, often manifesting as a ‚chance‛ occurrence of opportunity or
what some call ‚luck‛ is compelled by the Kassapu subconscious as a living
Temple of the Gods and Demons. Upon manifesting by a chance occurrence
it may also emerge as a heightened ability to gain knowledge on a subject in
question, for which upon experience gained becomes wisdom. As we can see
here, the center is the self and why my statements as a Luciferian have
always been ‚I am the only God that is‛, so are you!
The Circle itself is a self-visualized limitation center for which magical
energies are focused and retained. The sorcerer who uses a circle in which
they stand always do so in the aim of selfcreation and ascension of being,
thus at the end of the rite; the self is made stronger by the announcement of
being, or ‚I‛.
The Circle is symbolized often as a serpent – it encircles and bites its own tail
to create the ‚timeless point‛ of the immortal spirit; it represents the crooked
serpent which exists in the waters of the abyss, it is the circumference of our
own creation.
The sorcerer is unafraid within and outside of the circle, for it does not
protect, rather it focuses the energy or spirits being called forth. The Circle
itself, for being the gathering places of spirits and the energies called forth
relating to the self. In ancient Babylonian Magick, sorcerers would create
seven small winged figures, placing them in front of the image of Nergal,
would tie them with a cord and cover with a dark robe.
In modern Adversarial Sorcery, the magickian works specifically with these
types of spirits, they relate to power and initiation. You may utilize seven
black skull-candles to represent each of the Maskim Hul or Sebitti as they are
called. If you prefer, utilizing the sigil of the Sebitti will also prove
empowering as the talisman features the therionick conceptions of the gods in
their primal and hungering forms.
The boundary circle was traditionally made of flour or flourpaste and used
around doorways or the place where demons were kept out. The Kassapu
does not intend to keep evil spirits or demons out, rather we wish to keep
them in and grow stronger from their power. In many ways, absorbing them
and moving on towards our next intent of accumulation of power.
If you use flour, such as in a modern garage or even outdoors the circle may
be as large or small as you wish. Consider that it is the circumference of your
being, thus a subconscious reminder that you are seeking to grow strong from
the energy focused and contained.
The Kassapu will sprinkle this flour beginning at the western point and
moving counter-clockwise against the natural order. This has a two-fold
purpose; acknowledging that you are performing the rites to become a god in
the flesh and to perform the part of the Maskim or Sebitti who were born in
the mountains of the west and grew up in the mountains of the east. This is a
conscious act which over a period of time shall hold a deeper consideration of
subconscious transformation with the deific masks of the Maskim/Sebitti.
There is no need to close the circle after the rite, simply command ‚So it is
done‛ and clear your mind.
GIR-SAKAR KU NAM-ISIB-BA-KA THE GIR ATHAME
The Athame or Dagger called in Sumerian ‚gir-sakar ku namisib-ba-ka”;‚Gir‛
is the weapon of compelling the Will of the Kassapu. Your blade should be
unmarked and not directly associated with any culture other than Babylonian
at first glance. That indicates your choice in a knife should be a plain one, a
simple black-handled athame is suitable.
THE CORDS OF BINDING
Cords of binding are significant in the works of witchcraft in both
Babylonian and Egyptian (Sethanic Luciferianism) pantheon. The
significance of the cord is ‘to bind’ or ‘ilutu’ being a synonym of ‘mamitu’
which is associated with the ideogram which is NAM-ERIM (state of evil or
uncleanliness). When cords where used to bind in a ritual it was for cursing
or compelling a specific action. The Kassapu will use a cord to bind with
their specific desire, even if it is communion and invocation with a god or
demon. The ideogram for NAM-LAL is ‘iltu’ in normal circumstances,
meaning ‚State of being bound‛ or encircled. To encircle or enchant is
‚ensorcel‛, which is the same act of using the cord to bind. The cord
represents the power of the Kassapu within the astral plane or the dream, it
holds deep subconscious meaning thus creating a bride of the Kassapu with
the gods and demons of the netherworld.
Cords are traditionally of several colors in the path of sorcery and their colors
bear significance.
1. BLACK CORD OF THE SEBITTI – symbolic of the
Seven Maskim, for which it should have seven knots tied within it. These
knots are not loosened however you will use the cord to wrap around a figure
of wax/wood/clay or drawing of your chosen victim. The Black Cord may be
used to empower your objects of sorcery, once you have dedicated your
works to the Seven Sebitti. When consecrating your Black cord, use a small
amount of your own blood to infuse the cord with a connection to you, use
also a small amount of saliva along with an incantation of your choice to the
Seven Maskim. Use the sigil of the Seven Maskim to focus on when creating
the cord, making a knot until seven completes it.
2. RED CORD – symbolic of the blood of life, the food of the gods above
and below. This cord will represent the cord from which you wrap around
your victim to drain life-force from their body and mind through the dream.
In such works, you will have a figure of the chosen and wrap the red and
black around it while performing the appropriate incantation. Follow this for
the specified period of time. Many victims will have nightmares and their
sleep will be interrupted, having problems during the day dealing with
normal life situations. Do not use the red and black cord indiscriminately, for
the more advanced sorcerer will have perfected a process of absorbing the
one seeking to drain he/she. The Red and Black cord may be used in vitality
and strengthening workings as well, using the appropriate incantation.
3. THE WHITE CORD – symbolic of the Melammu of mind and the divine
will of the Kassapu. The White Cord is a reminder of the Great Work of
Initiation and advancing, growing strong in power and becoming a God in the
Image of the Seven Maskim. The cord must have seven knots tied in it, with
each consecrated to the appropriate god. The White Cord and knots represent
the Seven Levels of the Etemenaki and the Anunnaki Gods. The White Cord
is used in meditation of the Gods in works of building control and productive
results in your day to day life. The White Cord is the ‚Mask‛ which the Seven
Maskim/Sebitti wears to place a ‚pleasant visage‛ in the physical world. It is
the face of Marduk for which Kingu and Tiamat rise up through.
4. THE BLUE CORD – symbolic of sickness/disease or the negative in your
life, mental or otherwise. The Blue Cord is symbolic of Namtar the Vizer of
Ereshkigal. Namtar may be utilized for benefit of healing the self if you have
communed with Ereshkigal. You will use it to wrap around a figure
representing yourself if seeking to focus your mind on healing, or another
individual you may be assisting. The Blue Cord may be used with the black
cord to curse and send sickness to your victim, using the appropriate
incantations. The Sebitti/Maskim and Namtar are thus called forth and
directed to the victim and the difference is the Kassapu does not drain the
individual.
5. Second use for the Black Cord: Invoking and encircling (ensorcelling) the
Seven Maskim as initiators into darkness and the violence of nature. The
Kassapu will work with the cord and meditate upon each knot, representing
one of the seven as well as the sigil of the Maskim. You may have a wax
devil figure consecrated to you and wrap the cord from the bottom coiling
upwards like a serpent, representing the chakra points. In doing this you
focus on building and concentrating your mental and spiritual energy into a
specific goal you have decided, be it as an evolutionary point or ‚high
magick, Theurgy‛ or something material or ‚sorcerous‛.
6. Additional cords may be employed for ‚ongoing‛ workings where the
cord(s) are buried or wrapped around and kept with an item for an extended
period of time.
QUTRENU THE INCENSE & BURNER
The Akkadian word Qurenu or Sumerian Nadeg is ‚incense offering‛ and is a
significant part to any incantation. Incense is the most consistent form of
offering to the gods from ancient Babylonia to modern-day magical practice.
The use of incense has been utilized in the performance of rituals, exorcisms,
incantations, Temple-offerings and seemingly all purposes including the
dedication to Deified living (and dead) Kings. Incense offering survived not
only in magical practice of modern pagans, Satanists and witches, yet also in
Christianity (who don’t like to think it is a magical act).
Juniper is of the realm of Anu, while Oak is the Underworld. Juniper will
serve also for the underworld if the rite is more enhanced with two elements.
Many texts which survive make reference to juniper as being the link
between the temporal (physical) world and the divine/ spiritual.
Obtaining a burner will be important – something to burn coals in, the
incense is then scattered over the burning coals. As the incense starts to burn
and rise up in smoke, incantations, hymns, dedications and invocations
should begin. Focusing on the smoke as being a symbol of your desire and
wish, it is transformed into the element of air to travel to the gods; either
above or below. In ancient Babylonian times, divination was conducted by
scrying the smoke with interpretations. Invocation of the personal god of the
Kassapu or Demon is a suitable way of aligning the mind to the work itself.
Often, a very hot bath until nearly dizzy (only if you are healthy enough)
along with an invocation will provide you a suitable mood for scrying.
Juniper is the traditional incense used in Mesopotamian rites, it is the most
pleasing to use. Oak is used for the underworld or similar rites, representing
the roots which are deep within the dark earth. I have found that you may use
similar types as long as your conviction is the same.
Having used all types of incense, from the most simple to rather elaborate I
can suggest that any type or method of incense is useful, when the mind is
completely focused on the work at hand. Tools mean absolutely nothing
without the Will-DesireBelief of the individual which empowers them!
Mashatu is flour which represents witchcraft itself, burnt during the ritual. In
traditional exorcisms, the priest would burn it to release the magic which
encircled the victim. The Kassapu uses this with incense to ensorcell the
spirit or demon to the task. Visualize the spirit going forth as the smoke to
attend to the task.
Incense and smoke is a significant element to your ritual process: the
billowing smoke provides the demon or spirit a means of attachment and
temporary manifestation.
THE WAXEN IMAGE
The waxen image is very important in sorcerous workings, representing the
individual, force or intended victim for the powers summoned. Used in
exorcisms traditionally, the waxen image is burnt over the flame in a series of
incantations against the Kassapu or demonic witch which plagues the victim.
The flames are represented as Girra, the lord of fire who bans the shade from
manifesting against the individual and rendering it as a formless shadow
across the steppe.
Waxen images may be pre-molded figures, demonic images or even plain
candles with names inscribed and if available, the hair or something from the
victim attached. Keep in mind that hair, blood, saliva and even nails play a
strong association to the target in sorcery.
Figurines were traditionally buried if they were representing the Kassapu as
the agent of demonic attacks against an individual. When buried in a deep
hole or watery pit, they represented the sorcerer being cast into the
underworld via traditional burial rites. The modern Kassapu will initially cast
his or herself into this burial rite for a period of seven days and nights to
intiate the astral body into the Cult of Ereshkigal. To know the darkness is to
experience it, rendering those who may work against you as futile.
THE SKULL
The skull has been utilized in rituals and religious practice (including
sorcery) since the beginning of written history. There are references to rituals
involving the human skull in summoning shades of the dead and demonic
forces (mimma lemnu). For instance, the ghost of a man named ‚etem la
mammanama‛ in which he is symbolized as the skull. The human or animal
skull represents not only the carnal and material nature of this world,
however is used as a fetish not to exorcise shades or demons yet to provide
them a vessel to reside in. If you can obtain a skull of some type, it may have
the cuniform name or English name of the force/shade/demon inscribed upon
it in your own blood. When you utilize your own bodily fluids, you create a
bond between yourself and the force summoned.
The use of the human skull in sorcerous practice is dated to the first
millennium B.C., the text in question104 makes reference to the burning of
juniper
invoked and requested
and sulfur wherein Shamash-Utu is to bring forth the shade from the
underworld into the skull.
The survival and development of the skull in necromancy continued into
early Christian times, for example the fragments of a human skull found in
Nippur inscribed with a spell on top.
THE ALTAR AND IDOL
The altar is the foundation for the work, representing the earth itself. Your
altar should not contain any elements not related to this grimoire and the
context initially; do not attempt to mix other cultural manifestations of
Luciferianism with the Babylonian/Chaldean. After your work proceeds and
you grow knowledgeable and experienced with this pantheon then it is fine to
stray if you wish to include later cultural manifestations of the same gods.
Consider however the confusion you may cause your mind and to proceed
with caution.
The Kassapu should have an altar place in any direction suitable in the
chosen space. It is important to have the image of Tiamat, Kingu, Ea and
Marduk as your foundation deific masks. Tiamat, as the mother of all is the
primal darkness from which we emerge from. She is the dragon which sleeps
in our subconscious. Kingu is the empowered one given the Anu power; his
blood (the Titan’s ashes were utilized rather than blood) was mixed with man
like the Greek legend of the Titans to beget humanity. We have the linage of
the rebellious gods in our essence. Ea is the god of magick and of water,
representing great wisdom to be found in the depths. Marduk is the great
conquering god who establishes our foundation on earth and in the flesh. You
may in turn blend the gods as you see fit, Marduk with Assur, etc.
104I.L. Finkel, “Necromancy in Ancient Mesopotamia” and C. Faraone, “Necromancy goes
underground”, Mantike, studies in Ancient Divination, Brill 2005.

Some will find their patron god to be Ereshkigal, the Goddess of the
Underworld, the Maskim/Sebitti, Nergal, Nebo, Ishtar or any other. This is
suggested, seek the deific mask which speaks to you, which which you are
close to and with a full focus initiate yourself in their knowledge.
You should draw out your own images or reproduce them on plaques for your
altar space. If you are lucky enough or talented to create your own statues or
fetishes representing a specific god, then wonderful! As someone who has
done much with serpent skin, crow talons, bones and more I can say there is
much power found in shaping your own ritual tools by hand.
CONSECRATING THE STATUE
All Magickial tools must be consecrated before using in ritual. Consider that
the statue itself will be a home for the particular power the god or demon
represents. Thus when you perform a hymn or incantation to the god, you are
filling it with the spirit of the deific mask.
The gateway to the gods and your own body-mind-spirit is found in the
association your mind has with the statue during the periods of creation
and/or consecration. Once you ‚make‛ a home for the god, your subconscious
will automatically do the rest when you invoke it later.
You may perform incantations to the gods or demons as you see fit; I do
suggest that you build an initial discipline with the workings to establish a
connection with your subconscious and the spirits themselves.
STEPS IN RITUALS
1. HUB BITI
The Purification of the Temple/Altar and Circle Space. The Kassapu utilizes
it not for specific ‚purification‛ but to clear the mind and relate the mind to
the significance of the ritual space. If the ritual space is viewed daily the
significance of it is sometimes lost and it is ‚normal‛, holding little deep
significance. The Hub Biti is enacted to remind the Mind of the Kassapu or
the sacred place of which it is and the importance of the Magickial work.
Initial fumigation of juniper is utilized. The waters of Ea are invoked (fill a
chalice or bowl with water before hand and invoke the hand of Ea into the
water).
2. PIT BABI Opening of the Gate Invocation
The ‚Opening of the Gate‛ ceremony is the announcement of the period of
time in which the Kassapu will conduct workings, meditations or specific
incantations.
KISPU (if applies 3.) Offerings to the Ekimmu
In conducting shadow workings of the underworld, it is important to offer
libations to the shades of the dead which you may come into contact with by
chance or purpose.
Offerings may be conducted as pouring liquid such as beer, wine, water or
honey-water into the ground while reciting something to the equivalent of:
‚I offer this to thee, those who reside in shadow, those who journey from
Irkalla<‛
Do not expect to have ‚conversations‛ with the ancient dead, their voices are
jumbled and make little to no sense – especially in any current language.
Additionally you may come into contact with ‚recent dead‛, shades who have
nothing to do with the Babylonian pantheon – offer a libation in your own
style anyway.
3. MAQQITU Libations/Incense Offerings
The Libation is important for the gods, in which you are working with,
libations or fumigations are offerings of incense to the gods or demons you
are calling forth. This is of course different from your initial fumigations and
preparations of 1. Some Kassapu will conduct 3 and 4 as one part, if time or
purpose calls for it.
4. NIQU Offerings of Liquid or Food
‚Offering‛ to the Gods or Demons the a process of giving some element to be
consumed, be it wine, beer or water you may pour a Niqu or offering upon a
statue with a plate underneath if your desire or in invocation (calling the
Deific Mask within). Workings the Niqu may be drank by the Kassapu in
honor of the God or Goddess invoked. If working with more demonic or
rebellious deific masks, their more intense offerings may include a sample of
your own blood, binding it to the sigil or statue. This would not be consumed
of course rather poured out on your property in a deep hole or crack in the
land where the sun does not reach.
INVOCATIONS TO THE GODS
The invocations and prayers within this chapter are reconstructed from
authentic Babylonian and Assyrian tablets and inscriptions by sorcerers,
kings and priests. You may use the invocations in focusing-rituals, especially
as you grow more comfortable and stronger in your works. Challenge
yourself in workings, push yourself to the limits mentally and physically, this
will create that spiritual association with specific gods and goddesses.
OFFERING TO ANU AND KI

To Consecrate the Kassapu in the works of the Heavens (Astral

Plane/Spirit) and Earth (the material plane and the darkness
beneath)
The Ritual of Offering to Anu and Ki is the union of the two elements of Air
and Earth. Anu is the supreme power representing the heavens. This ritual is
a type of ‚foundation rite‛ for the Kassapu who has embraced the Luciferian
philosophy of self-creation and determined realization according to the Will.
The concept of Heaven/Air united with Earth is also demonstrated in the later
legend of the Watchers and Fallen Angels. The Watchers (of Heaven or Air)
seek union with women (flesh – earth) and beget the Nephilim or Giants. The
Giants are intelligent, leaders of men and yet their appetites’ are greater.
When they physically die, their spirits ‚come forth from their bodies‛ to haunt
mankind. Consider this ritual for the opening of the great temple-building rite
at the end of this grimoire.
This is for instance the foundation of the Great Work or Theurgy of the
Kassapu here. As a Left Hand Path practitioner, you are seeking to transform
yourself into a divine conscious being; that the Gods’ are an extension of
your psyche and they mirror your potential as a living being. In a spiritual
sense, you are seeking to expand your consciousness, crystallizing your
psyche and seeking to become a ‚demonic spirit‛ which exists beyond the
grave.
 The Anu Altar-
Sigil
INCANTATION OF THE FOUR WINDS
The Encirclement of the Powers of Air
You may trace out a part of the Cuneiform representations of the four winds
when invoking, use the Gir-Athame as the Magickial weapon.
Facing the West:
Amurru, great wind which brings devastation to the plains, I summon thee to
my command, for in the west I am born, in the Mountain of Sunset! Winds
which act in accordance to ANU and KI, I summon thee! IM-MAR-TU!
Facing the North:

Istanu, storm-winds which split open the land, I summon thee! By Enlil and
the right hand of the storm god, come forth! Through the darkness you shall
raise the fierce powers of twilight and dawn! IM-SI-SA!
Face the East:

Sadu, Mountain Wind of the blazing dawn! Send forth the storms of burning
rain! In the Mountain of Dawn I am reared! I summon thee forth! IM-KUR-
RA!
Facing the South:
Sutu! From the desolate lands gallop forth! In the darkness I shall ride these
winds, I summon thee forth! Burning winds which carry Lilitu and Pazuzu!
SU-TU!
With the four I come forth in the center of the earth!

Ar-ri-bi mut-tab-ri-su il-ma-a sa-ma-mi-

is
(The raven winged encircled the heavens)
I call thee forth IMHULLU, violent winds of darkness and illuminated
spheres! You shall be my weapon against that which stands in my path!
I adorn myself in Melammu, arrayed in terror!
Me-khi-e saru lim-nu il-ma-a!
(the storm, the evil wind, encircled)
Gul-lum u im-khul-lum il-ma-a sa-ma-mi-is!
(Gallu-D emon and the evil wind encircled the heavens) So it is done!
Visualize the five winds coiling around you, winding and blowing tight
according to your will. Visualize a burning fire within shooting forth from
you core, then the winds go forth to your aim in the ritual.
COMMENTARY AND NOTES:
The Kassapu should cast a circle with flour, holding the Gir and facing the
West, Im-martu, call the winds from each point, moving counterclockwise.
This is the formula of the Seven Evil Gods, the Maskim or Sebitti.
‚ O fire god (Girra), where were they born, where were they reared? Those
seven were born in the Mountain of Sunset (in the west, the direction in which
Shamas-Utu travels) and reared in the Mountain of Dawn (East Wind), they
dwell in the caverns of earth (North Wind) and amid the desolate places of
the earth they live (South Wind). Unknown in heaven and earth (they dwell
on all levels, not bound to any element entirely), they are arrayed in terror
(they illuminate Melammu), among the wise gods there is no knowledge of
them (for they are antinomian, spiritual-rebels who act counter to the natural
order of the gods), the Seven gallop over the mountain of sunset and on the
Mountain of Dawn they cry, through the caverns of the earth they creep, and
amid the desolate places of the earth they lie.‛- Thompson, Devils and Evil
Spirits of Babylonia.

Incantations of the Gods INVOCATION OF EA

To Empower the Spells of the Kassapu
By the Heavens, Conjure it!
By the Earth, Conjure it!
I conjure thee Patesi-Gal-Zuab!
Ea! Ea! Lord of the Abyss!
Dwelling King in splendor, cloaked in radiance! Who is empowered in the
waters The great god of Magick
Whose powers are extended to man Ea, enthroned in the depths
Whose counsel is great among all the gods Whose voice extends to the
council of the Sebitti As I use the sacred waters empower my workings Open
your eyes through me Ea!
As you have decreed the radiance of Marduk thy Son Do so within me that I
may ascend in my own Black Flame! By the Heavens I conjure!
By the Earth I conjure!
INCANTATION OF EA King of the Deep, Lord of Magick
Temple of Primal Abyssic Waters Offerings to Inspire Dark
Knowledge
Hail thou Ea-sharru, conjure!!
By Anu I invoke thee!
By Ki I invoke thee!
I offer libations to thee, Ea King of the Deep
Thou great Lord of Magick and holder of the sacred wisdom of the Gods
Thou Ea who sent the Seven Sages to awaken humanity Whose voice stirs the
blood of Kingu within us Hearken and hear my words Ea!
Enki, Thou art Lord of the oceans and whose power Flows through it.
Who strengthens my incancations
Hail to thou who hath the wisdom of his mother Tiamat
Who took the throne of Apzu to command the Temple of Power!
Thou enthroned god whose forms are many Show unto me that which pleases
you I seek the wisdom of Isimud
Who brings knowledge to those who seek! As the incense flows accept this O
Lord of the Abyss! Who shares knowledge with the Seven Abgal hearken!
Awaken from thy primal sleep to this strange land! That your power is
renewed again here! I invoke thee to bring me the wisdom of my desires That
though Magick shall I ascend as a God in flesh! My body is your Temple, My
mind is your Throne! Yet I am the ONLY GOD WHICH IS! I call you by
your names of calling: Sassu-urinnu conjure!
Whose head is a serpent, whose mouth is gaping Whose ears are a basilisk
Whose horns are twisted in three curls Who wears a veil in the headband
Whose body is a suh-fish and full of stars Whose feet are the claws of the
dragon Thou sea-monster, Illuminating Ea, conjure! Lahmu ippiru conjure!
A monster of heaven and earth
Whose body is that of a lion, whose feet are the bird of prey
Thou sea-dragon, sea-monster who is born of Tiamat and Absu!
Ancient Father Ea-Enki look through my Temple! O thou Nissiku who sees
what other cannot! Thou Nudimmud, creating god who awakens the clay!
Your Temple of E-engurra is extended across this earth! That you shall rise
again through me! I pour water in your honor, accept my libations!
INVOCATION TO SHAMASH
To Deify the Self as God Incarnate
Burning the incense of the Sun, recite at dawn, noon, late afternoon or
twilight. Face the direction of the rising sun, the east and visualize the sigil of
Shamash and the illuminating, victorious and balanced conquering one.
Thou Shamash, illuminator and conqueror ascend! Shamash, from the
foundations of heaven thou have risen; Thou have unleashed the brilliance of
your manifestation;
Illuminator, who resides both with darkness and brings the strength of day;
Balanced god, who rises forth within my temple of flesh; Hail thou
Archangels of the Abyss, who contemplate the strength in which you bring
all.
Who brings nourishment to the luminous heavens; strengthen my resolve to
send forth my messengers to achieve my will!
Shamash, illuminate this day myself who am lord of my destiny!
HYMN TO SHAMASH-UTU The Illuminating God of Victory
To be conducted at noon during the height of the sun.
Ascend within me, Shamash, Lord of the Sun! Thou who marches before all
the Gods
Thou who supports the Seven Gods, the Seven Maskim to darken the Moon
and cast a reflection of shadow to earth. With Anu and Bel thou march forth
and conquers all! He who established the rule in heaven, he who arranges is
thyself!
I have invoked thee, O Shamash, in the midst of the great heavens of Anu!
Thou who cast the shadows of phantoms Thou who raises up the scorpion!
Who holds the power to annihilate countries and humanity!
Who holds the power to grant great abundance to humanity!
Hail thou, Shamash!
HYMN TO ADAR-RIMMON
God of Lightning, Storm and War
Hail to the scorching one
The sting of the Scorpion
The mighty Serpent of the Gods
Adar, King and son of Mul-lil initiates strength in all. Who destroys those
who oppose him Who finds ecstasy in the deluge of battle Who holds the
weapon of the Serpent with Seven Heads To that which is the strongest
serpent at sea Who drives the foe before it
Like unto Ninurta I bear this power I prevail in the heavens and upon the
earth
The weapon which I bear, I wield the serpent whose splendor overwhelms the
earth.
I shall overcome any conflict within or outside of me Hail thou Adar, Warrior
who like the Bull breaks through the foundations of the heavens!
Strengthen my side!
So it shall be!
INVOCATION TO SIN-NANNA

To seek the wisdom of the Moon-God

Lord and Chief of the Gods, O Sin!
Great one who holds the keys to the door of knowledge. O Sin, who is unique
and who is brightest in the night Who bears the burden of office once held by
Kingu Brilliant is thy torch, like the fire god
The brightness which fills the earth and offers up the Goddess Nana, Hail to
the Nannar, lord of increase!
I seek thee Sin who faced the Seven Sebitti in glorious array And exists still
held as a light-bearing torch in the night
O Sin, glorious one of Ikur, I beseech thee to bring forth the oracle of the
Gods!
The end of the Month is the day of thy oracle, the decision of the great gods
through which I shall understand! I pour now the libation of the night, I shall
not bow down yet ascend in the face of thy knowledge! Thou Strong Bull
with terrible horns, with a flowing beard of the colour of lapislazuli, full of
vigor and life! Founder of shrines, Father Nannar, who is illuminated before
all!
Bring to me the hidden knowledge, if the Sebitti are with me so it shall be!
OFFERING TO MARDUK
To Inspire Order and Focus the Will
Hail to thee O Mighty, powerful and strong one of Assur, Exalted Prince,
thou first born of Nu-Dum-Mud, Who bears now mantles of radiance,
Marduk, terrible one arise through me and rejoice! For I shall act in
accordance with my own Will Weakness shall not cause my hand to hesitate
For with the cord I bind thy power in this Temple Lord of Esagila, Support of
Babylon and lover of Ezida No gods do I bow before,
For my body and mind is a Temple for which My spirit is enthroned.
I seek balance and the wisdom of ancient times. May my god stand at my
right hand! May my goddess stand at my left hand! May my god, thou
serpent-soul establish himself As my crown of wisdom and illumination. To
give and to command, to hearken and to show favour. Let the words I speak,
be made flesh! I shall bow to no gods but myself!
For when I am crowned in victory, so shall you be! May Bel be my torch,
may Ea fill me with knowledge! May the gods of the world be tributary unto
me! May the great gods smile upon me! Hail Marduk!
Note: The Cord may be wrapped around an idol or candle representing
Marduk and the power in which he represents in this manifestation. The God
and Goddess at the right and left hand respectively are personal deific masks
of the Kassapu. It is meaningful to keep them within the context of this
pantheon to avoid inner confusion.
OFFERING TO MARDUK-ASSUR To Focus on Conquering
an Obstacle by Invoking the Warlike God, the King of the World
O Marduk, Who rides the storm-chariot Who sits upon the dragon-serpent
steed of Mushussu Whose body is filled with the ever-blazing black flame, I
call now your four horses: Slayer, Pitiless, Racer and Flyer Who shall carry
the terrible storm-chariot forth.
O Marduk, who controls the Four Winds, the Seven Winds and who created
the Imhullu-wind rise up!
I shall bear your weapons of lightning, of bow and axe! Lord of fortresses,
rivers and fields!
Ruler of Anunnaki, leader of the Igigi Wise Marduk, first born of Ea Lord of
the Depths Thou blazing Sun-God, Marduk triumphant! Who bears the blood
and wisdom of Tiamat and Kingu Noble family of primordial darkness Who
rise up again through me!
Marduk empower me in the light of the sun! That I shall go forth and conquer
any enemy before me!
INVOCATION OF MARDUK SA QABLI As the Terrible Lord
of War To inspire against obstacles
A ritual invoking Marduk sa qabli (Marduk of war), an epithet of the god
who goes forth to meet his enemies.
Marduk I summon thee!
Smiter of the neck, the falchion
The blade which proclaims me ‚the blade of my divinity‛ for I possess the
Anu power!
Behold the spear which stabs deep into my enemies The bow and the deluge I
possess!
I stand from the eastern mountain
Radiant and strong before the gods!
I have established the heavens and earth Yet now I manifest in this flesh!
In my right hand the god who binds the hosts of the firmaments I bear, who
shall be of my flesh and spirit! In my left hand the god who slays the hosts of
the firmaments I bear, who I shall absorb their powers! I am the god of fifty
faces, the falchion which proclaims me as Anu I bear illuminated!
My weapon like the demon Usumgalli devours the corpses of the dead I bear!
Hail thou who reside in my Temple, of Mind – Body – Spirit, that we are
both of darkness and the illumination within!
INVOCATION OF NEBO

The Destiny of the Kassapu Decreed

This is a ritual to compel the subconscious mind to manifest the most favored
outcome of a specific event. As a Kassapu your approach to the gods is that
you are one manifest, thus your will shall influence the outcome of events.
Using incense and an image/statue of Nebo, recite the invocation and think of
your desire on how you shall make it come to pass.
O Nebo, leader of the gods For which exaltation was established I call to thee
to empower this temple
O Nebo, son of Esagila
First born of Marduk the Triumphant
Son of Erua, Queen who controls birth Look with favor unto my works
By exalted command that I shall be successful Against my enemies and those
who design against me. Nebo, whose weapon is the usumgallu, Thy
commands are unchangeable among the gods! Nebo, Hail to thee who grants
victory in my power! From Ezida the Eternal Temple
Which is still in the realm of the gods Shall I open a gateway here unto you!
Thou Great Nebo, Exalted One may my days be long! May my years be
many!
With thy exalted Scepter, that holds fast the foundations Of the Heavens and
Earth, at thy Illustrious Command Establish now my good fortune!
Upon thy Dragon-Serpent command! Hail Nebo! I determine the nature of
my life,
I decide the destiny of my life.
Note: The Invocation of Nebo was constructed by an inscription inscription
260 BC). Nebo is invoked here to scribe the destiny of who is the spiritual
‚king‛ of his or her own self.
INVOCATION TO ISHTAR & ADAD Prayer to the
God/Goddess of War and the Storm To overcome the weakness of
will or to compel destiny to your benefit
Hail to Ishtar of Arbela
Ancient Goddess rise from your sleep! I offer libations to you great Goddess!
Come forth to me and support my struggle against my enemy!
Terrible Ishtar, who is clothed in flames and arrayed in brilliancy, rain down
fire upon my enemy! Hail to thee Beltis, beloved companion of Bel, the
mighty one who is honored among the goddesses,
Who sit enthroned in power with Anu and Bel, impale my enemies with your
horns, gore their spirits into dissolution before me!
Adad-Iskur, ancient Storm God
Who rides forth upon the dragon hurling thunderbolts Look upon my
offering!
Guided by Ishtar, who is queen of weapons and the beasts of weapons!
Whose might is supported by the Sebitti.. I shall manifest the victory I seek!
I offer to both of you, accept my libations! So it is done!
INCANTATION TO NINIB Offering to the Violent God who
defends and strengthens
O Mighty Warrior, first-born of Bel
Ninib, the impaling lance,
Thou son of Bel use thy sharp arrows to cut down my enemy!
I invoke thee powerful offspring of Esharra, Who is clothed in terror, filled
with violence; Thou great storm whose assault none may withstand, I offer
this incense to thee in your lofty abode Who takes the weak and empowers
them to strength Those who have the spirit and mind;
Ninib, who can bring back the ekimmu which has been sent to the
underworld
Ninib, chief of the gods, a bloody warrior thou art! I, (Name of individual
performing incantation) have bound For thee a cord, for which you shall
strengthen my will. I have offered thee incense, the smoke of the abode of
Anu I have poured out for thee the drink of the gods Look to me with favour
and hearken to my calls
Receive my offerings and accept my prayers through the temple which is my
mind – body –spirit.
I bow before none and command my desires be made flesh! For I am the
Temple of my own Divinity, from which you and all Gods have a lofty
throne!
HYMN TO NERGAL SA HAATI

To Conquer and align with the powers of darkness

This is a hymn to Nergal sa haati (Nergal of the Sword) in reference to the
god as one of darkness and war, the Lord of the Great Land i.e. underworld.
The use of ‘Mes-lam-ta-ea’ meaning ‘he who came forth from mes-lam’ is
the cult center of Nergal in Cuthah and a temple Meslam.
Nergal sa haati!
Nergal lutta’id qarrad ilani gasru supu mar Bel
(Nergal, let me glorify, the hero of the gods, the powerful, the brilliant one,
the son of Bel)
Who alone conquers with the Sebitti! Behold, thy weapon which scatters rays
of brilliance, that which cuts down thy enemy!
Hail the forceful flash and the power of the will! Raise forth through your
temple Nergal storm-bringer!
Hail thou God of Pestilence, Nergal, bring the sickness of spirit to my enemy
and overthrow their attempts to harm me!
Thou Splendid Forces of Nergal, adorned in the Horned Crown
Nergal ilu ezzi sa puluhti u rasubbatu (Nergal, the powerful god, fear and
terror fills his hand)
Nergal, Lord of the Underworld, who resides also in the Sun hearken to me!
Nergal, who directs the Sebitti in war bring thou splendid forces to me!
Nergal who walks at my side and directs thou army before me!
I shall conquer and destroy my enemy and challenges! By achieving Victory
do I honor the Temple of Nergal! Ilu ellu sa zimu-supu kima nur samas
(Glorious god, whose figure shineth with mighty splendor like the light of the
sun god)
Hail thou the ancient one, who is the overthrower! Thou eye of Black
Burning Flame, who strikes down the enemy!
Mes-lam-ta-ea en Anunnaki na sid-du (Mes-lam-ta-ea, Lord of the Anunnaki,
who openeth the gates)
Nergal, who is mighty and with a fiery surrounding in which you are
encircled, who raises the Lion-Mace! Nergal, who takes the form of the Lion-
Dragon raise thy blade!
Prince of Wisdom, leader who is illuminated! Who destroys the fruitful earth,
bringing darkness! To devastate the insolent is thy pleasure! To devour the
souls of who do not see you! Nergal Ida Arrakatu!
(Nergal, whose arm is long referring to plague sending)
Hail thou Nergal! ILU IDLU!
Ruler of the Storm, thou King of Battle Nergal!
INVOCATION TO NERGAL Offering to the Power of the
Melammu (Black Flame)
Ilu Mustabarru-mutanu
(‘The Reveler in Death’ and Ilu ‘god’)
I conjure thee, I call to thee
Mighty Lord, hero and son of Nunamnir Leader of Anunnaki
Nergal, mighty warrior before the gods Look upon my offerings
Thou who ascends in the lofty heavens Thou who is exalted in the
underworld To that terrifying splendor no other god stands before Hail to
thee, Nergal
Nergal, Dragon supreme, Great God! I call you by the fires of sharrapu
Thou burning fires of conquest
By the funeral rites to which you were called To the shades which drink
blood in your name! I invoke your might Nergal, rise within me! Prince of
the great gods, who spreads fear and awe!
Giant of the Anunnaki, who spreads terrible awe over all lands!
Dragon supreme, pouring out venom over the hostile ones105!
Through my body and mind you shall reside! A temple to which we shall
ascend to the heavens! Rejoicing in illuminated power in the underworld!
105 Nergal is titled „dragon‟ here.The original cult epithet reads ‚pouring out venom over
the hostile lands‛ however in the context here it is ‘ones’ in relation to individual Kassapu

HYMN TO ISHTAR THE HUNTRESS

The Goddess of Evening and Morning
A light burning against the heavens Which like the Black Flame rises
resplendent over the earth, art thou Goddess of Terror!
Goddess, when thou manifest upon earth you are Beauty untouchable,
divinity and the purity of mind Ishtar, who is the jackal who hunts the lamb
Thou art the lion who seeks prey in the fields Adorned in splendorous light,
crowned in the dawn! Thou art the beauty of heaven that holds her bow wide!
Sister of the God of the Sun, Huntress of the Heavens!
Words spoken by the goddess: as recited by the Kassapu visualizing Ishtar.
To give omens in abundance I appear, in the light of selfdivinity!
I give omens to my father Sin, I appear in perfection! To give omens in
abundance to my brother Shamash I appear!
In the brilliant heavens I give omens in abundance, I appear in perfection.
With exultation in my supremacy!
I, the great goddess, walk supreme;
Ishtar, the goddess of evening, am I, Ishtar, the goddess of morning, am I;
Ishtar, who opens the portals of heaven, in my supremacy. The heavens I
destroy, the earth I devastate, in my supremacy!
My very name shines among the habitations of men, from the dawn of time
until now, for I am immortal and terrible in my brilliance!
For I thirst for blood and war, for I grow strong from it! For I am also kind
unto those who offer unto me.
I am the Queen of Heaven, invoked above and below in my supremacy.
The mountains I sweep away for I can shake the very essence of what you
are!
The Kassapu will now recite in offering libations to Ishtar. May thy heart be
at rest, for I offer unto thee! May Anu give thy heart rest, for I pour libations
to thee! May the Lord of the Great Mountain, Bel bring thee rest! O Goddess,
Mistress of Heaven, breathe the spirit of the hunter within me!
Mistress of Erech, look through my eyes! Goddess of Babylon, look through
my mind! Hail great goddess Nana!
RITES OF UTUKKU LIMNU
Of the Dark Gods and Demons
ENCIRCLING AND BECOMING ILU LIMNU
The goal of the Kassapu is to ascend, to gain knowledge and power from the
practice of magick via initiation. Experience with the natural world will
define the meaning and reality of balance, the Kassapu must seek this careful
instinctual interpretation continually. This requires a sense of vigilance
towards your initiation. We have explored the illuminating path of the gods,
their hymns being gateways to inner power and worlds not yet explored.
As there are worlds of illumination and burning light, there is also a world to
be explored of darkness. How could one attempt to know the power of
creating when you have no idea of how that tree is planted? Knowing the
darkness requires you fully enter it, experiencing the primordial, the beast
hidden in the depths of your soul or psyche as you would define it.
The aim of Luciferianism is to redefine the way ‘darkness’ is perceived,
looked at and approached. This challenge is one which will be more difficult
as most of us have had the dualistic exposure of ‚good vs. evil‛, where there
is no balance or even ‚gray‛ area. You may see ‚yin-yang‛ symbols, however
to fully experience that balance you must mirror the gods and demons in
accordance with your nature.
We all create and destroy in our individual life. Sometimes this balance is
thrown off by problems we have caused by our miscalculation and
inexperience with Through experience we generally learn to overcome
challenges.
situations.
adapt and
This chapter will present the re-worked ancient rites of invocation and
evocation, rather than exorcism. We understand in modern medicine now
many diseases we placed on the demons are but symptoms of problems and
not spirits at all. However, this is an opportunity to explore the demons and
dark gods on more personal, individual levels than previously.
THE EVIL EYE

Cuneiform for Eye of the Mus

(Serpent) representing the Evil Eye.
The evil eye has since the time of the ancients been a powerful representation
of the demonic will of the spirit. In accordance with early-christianity and
rabbinic belief, the wicked ones (including sorcerers, witches) who die
become evil spirits (Utukku) who are possess the power of the Evil Eye. It is
a suggestion to aquire a ring or object with a symbolic eye, representing the
spirit-draining psyche or demon of the one wearing it. After a period of time
the object itself has some type of subconscious power.
THE DEMONS OF THE INCANTATION TEXTS
We find in this grimoire wandering, disembodied ghosts called Ekimmu
which seek substance in the world of the living, in addition we find the dark
gods and the words of power to bring forth the demons of forgotten places.
As you utter the incantations to call forth the devils that are not bound to any
specific phenomena in nature, those Alu Limnu who ride upon the winds of
pestilence, storm clouds composed of insects and plague bearing reaping
shadows which haunt the mind.
I have chosen the name of this chapter to be ‚Evil Spirits‛ in that our entire
focus of initiation beyond the world we experience and live in is to maintain
individual conscious existence beyond our shell of flesh. The Uttuku Limnu
are ‚evil spirits‛ who are not ‚Ekimmu‛ or ‚evil ghost‛ per se, we seek to
expand beyond that and become ‘like’ our literary and conscious Magickial
experience with the Lamashtu goddess or Seven Maskim.
The Utukku was a spirit of a dead man/woman who was raised from the
underworld from necromancy. Our own works we perform are necromantical
self-determined rites, seeking to defy conscious ‘death’ through the triad of
willdesire-belief.
The Alu is a spirit very close to the Akhkharu/Ahhazu in that this spirit was
known in ancient times to dwell among caverns and dark places, ruins and go
forth to envelop the unsuspecting at night. Enveloping the victim may have
reference to possessing or draining of energy, depending on the nature of the
Alu itself.
The Kassapu would invoke or evoke (call in or call into an object) to seek the
conscious and ‘dreaming’ experience, knowledge and power from the spirit
in question.
If you come across Ekimmu who seek some offering from the living, then
they are quite old and not connected knowingly to any living person. Many
spirits you will discover will be rather recent, within 200 years in general.
Older spirits are sometimes ‘more’ than Ekimmmu and you should be
experienced in the black art of sorcery before seeking communion with them.
The type of ‚Ekimmu‛ today would be those who have died of starvation
somewhere, murdered, those with unfinished business in the living world. Let
us not forget those who just wish to remain in the living world.
The Gallu Limnuti are according to their descriptions nearly idenitical to the
Seven Evil Gods, the Maskim Hul or Sebitti. The Akkadians called these
evils spirits Telal and the Assyrians Gallu. This particular evil spirit was said
to take the form of giant, raging bulls. They appear identical to the Sedu and
may possibly be the same Evil Genius or demons.
Incantations will include the Ilu Limnu, the ‚Seven Maskim‛ as they will be
presented. The Sebitti are the gods of our future, our inner potential.
The Rabisu are lurking and stalking demons which haunt and drain the
energy of those they deem suitable. You must be willing to drain them or
suffer the same with certain Rabisu, others you will find a type of odd ‘mutal
respect’ for, though this is rare in many cases.
The Labartu (Lamashtu) spirits are vampires, demonesses and all are from or
a form of Lamashtu. This dark goddess is the Daughter of Anu mentioned
previously, dwells in the mountains and ruins of man and seeks the blood or
energy of children and all living humans for that matter. She does not
discriminate with who she drains this I can assure you.
The one called ‚Ghoul‛ or the ‚Seizer‛ is Ahhazu/Akhkharu, a vampire
Uttuku who is made of both the living sorcerers and the dead ghosts which
become something ‘more’ than just Ekimmu.
The Lilitu, Lilu and Ardat Lili are three types born directly of the Dark
Goddess herself. The Lilu is the male demonvampire, which enters the
dreams of woman and turns them to nightmares, draining her of vital energy
through sexual or fearsome experiences in her own mind. The Lilitu is the
traditional succubus conducting her desires in the same way. These witches
are also living and dead ones, skilled Kassapu who are becoming like demons
or rebel gods, then ones who exist fully in the realm of darkness and spirit.
The Ardat Lili is the daughter of Lilith who has passed over to the realm of
shades from the grief of losing a child or husband. This outpour of emotion
no doubt attracted other Lilit-spirits who in turn initiated this spirit into the
Lamashtu-cult of vampires. The Ardat Lili takes the form of the owl and
black bird to fly forth in the desert realm, she mates and drains males and
gives birth to Alu spirits. These half-human, half-spectre fiends then haunt
the world seeking substance.
ON FETISHES, CHARMS AND MAGICKIAL OBJECTS
The Kassapu should prepare to experience the ancient use of the fetish or
Magickial charm. Any object with meaning may be used or created to serve
as a charm. For more years than I can recall, I have used snake skin (from
their shedding cycles), toad skin, human and animal bones to create ‘haunted’
objects, one I specifically use in workings of sorcery. The power of the mind
when focused on an object with meaning continually creates a deep
subconscious link which is activated when you hold it later.
In addition the elements have their uses in sorcery also. In ancient Babylonia,
water was the fountain of all power as it initially derived from Tiamat and
Absu, then the Lord of Magick called Ea whose very domain is in the depths
of the watery abyss. All magick flows from the waters and they carry the path
way of the spirit. Exorcisms are conducted in this way and as I have found
out, invoking the gods and demons with this method will work equally well.
Charging the water for works of high magick, ascending and what we call
Theurgy (Luciferian Magick) is conduct firstly by either invoking Ea and
blessing the water to carry the energy of your desires, a bath may be useful or
if in a public setting the sprinking will work.
Having the claw of a black bird I have re-consecrated it to the Seven Maskim
with black skull beads and a human finger bone as well: all attached to one
cord. I use this fetish with incantations to the seven and other dark gods,
especially in works of dreaming (shape-shifting, lycanthropy, etc). The Black
Bird or Raven was representations, along with owls, of evil spirits and the
Seven Evil Gods.
VENOM-WATERS OF NINGISHZIDA
The bowl of water for dark-rites should be blessed by the darkness of the
underworld; this water should be cool and clean in the tradition of the
underworld god. The Kassapu may drink this water in the chalice as well. If
water remains after the ritual, it should be poured into the earth with a simple
offering to the Ekimmu of the underworld.
I summon thee Ningishzida
Lord of the Good Tree, Great God of Growth. Ningishzida, god of serpents
and magick. I summon you to let your serpents touch this water To spit their
venom and bless it in your name!
That with each sip I grow strong in shadow and the knowledge of darkness!
So it shall be!
Touch the water with your athame or serpent-symbol if possible, if not your
forefinger would be suitable.
ASHEN-WATERS OF ERESHKIGAL
The bowl of water for curse-rites in which the image of the victim is soaked
in after burning and before burial, the water of which should not be
consumed. Take a document and scribe the sigil-cuneiform of Ereshkigal
upon it, burn it over a black flame. The ashes should be placed into the water.
Allatu, O thou pale goddess I summon thee For I know your do not leave the
dark underworld But I ask you to hear my words!
Ereshkigal, Darksome Mother of the Dead I offer you clean, cold water in
your name! Touch this water with your claws, sending the darkness And
decay into this water.
Take from it the clean refreshment for yourself Leave the water in which the
corpse rots in! I shall use this water to bring you another soul! So it is done!
After the ritual the water should be poured into the dark earth.
INCANTATION OF THE GODS OF THE UNDERWORLD

Irkalla, the
Underworld Sigil
To be recited in opening the gates
Be summoned by Nergal, the Enlil of the underworld Be summoned by
Ereshkigal, who is queen of the underworld
Be summoned by Ningiszida, the Throne-bearer of the underworld
Be summoned by Namtar, the chief Nagallu of the underworld
Be summoned by Husbisa, the steward of the underworld Be summoned by
Sarsarbid, the butcher of the underworld Be summoned By Etana, the vizer of
the underworld Be summoned by Gilgemesh, hero of the underworld Let the
gates open, I offer incense to you Ereshkigal! Let the shades and demons
ascend! I pour now libations! By heaven – Anu may you be conjured! By the
earth- Ki may you be conjured! AN (x 7)
Uplifting the arms and reciting/vibrating the word towards the sky
KI (x7)
Lowering the arms and vibrating towards the ground
This visualization will prepare for your works of magick. If an offering to
Anu and Ki, utilize Incense (Anu) and pour libation (Ki) after each specific
calling, the proper element offered to the specific diety.
INCANTATION TO THE SEVEN LAMASHTU-DEMONS
OF HEAVEN & EARTH Utilized to recite and align the
Kassapu with the demonic powers of Anu and Ki, tie a knot upon
each name and then maintain a mantra seven times of the names.
Sibit ilanu same rapsuti, Sibit ilanu maati raapasti, Sibit ilanu massiuti, Sibit
ilanu kissati, Sibit ilanu lemnutu, Sibit lamasti lemuutu, Sibit lamastu libu
lemnutu, Ina same sibit ina eresetim sibtma, Udug hul, ala hul, gidim hul,
galla hul,
dinger hul, Maskim hul! By heaven – Anu may you be conjured! By the
earth- Ki may you be conjured!
HYMN TO TIAMAT The Abyssic Waters shall stir again
Mummu ti’amat muallidat gimrisun (mummu Ti’amat, who bore them all)
Ummu ubur patiqat kalama
(Mother ubur, who fashions all things)
Hear thy names!
Thalatth, Omoroca, Tauthe, Mummu Tiamat!
UMMU-KHUBUR!
I call to the depths of the abyss, to the return of your dark waters. That I may
sleep and enter your coils O primal goddess! Let me return for a time into the
serpentine embrace. Let my dreams take the nightmarish form of composite
beasts, serpents and raven-headed figures..let me take the knowledge you
offer great dragon!
So it shall be!
The Hymn to Tiamat is to be a short hymn to recite before sleep, an
invocation to the dream realm in which all is made. If the Kassapu is
able to fully enter the very abyssic coils of Tiamat, to exist within her
immortal cycle your dreams will be before you. From this form you must
flesh out your desires into the material world. This is the
instance of rising up as first Kingu – the Abyssic-Earthly ascent and then
as the deific mask of Marduk – willed order.
Kingu & Tiamat Altar Sigil
HYMN TO KINGU Offering to the Adversary who wields Enutu
With an altar image of Kingu and Tiamat, burn incense both at night and
during the day when the sun shines brightly, expressing the willed desire of
inner balance and self-determined destiny. Recite the hymn and focus upon
how Kingu reflects in your very mind and body. You may recite and focus in
a black mirror if you desire, however this would be limited to the hours of
darkness. Hymns should be made to both Tiamat and Kingu in a consistent
manner of your choosing. Part I is a fumigation and hymn-offering to Kingu
as ‚ina qe-red Apsu ib-bani Qingu‛ which means ‚Kingu was created in the
midst of Absu‛, a play on Marduk as Kingu was the first-born son of Tiamat
and an ancient god. ‘Zaru Qingu’ is ‚Father, progenitor Kingu‛. Fumigation
(incense) billows to the heavens (realm of Anu which Kingu ascended), to
send forth your words upon it (the word of the serpent, Magickial creation by
uttering willed desires and commands). Libation: drinking from the chalice in
honor of Kingu as a part of you, nourishment is paid offerings to the god.
HYMN TO KINGU
PART I: INA QE-RED APSU IB-BA-NI QINGU
From the pits of raging darkness you came into being With cruel talons and
jagged fangs your ambition propelled your self-evolution
From primordial hunger you gained self-awareness The ability to determine
your future This alone caused your ascension and the many forms In which
your flesh would take
Darkness eternal, encircling in serpent-skin and wolf-hide that very luminous
essence of your intellect
Murderer<blasphemous god<elder god Who would stand against the
righteous ones? For they were arrogant in their new found intelligence For
you were the wisest next to Dark Mother Called Ummu-Khubur, her forms
are many In the honor of your wisdom and strength of will Balance between
darkness and light You would be called first-born son and husband Who
gathered the beasts and dragons of darkness Billow O spirit of smoke and air!
Ascend Kingu once again!
PART II: KINGU WHO WIELDS THE THUNDERBOLT
Kingu thou art, who created warfare Tiamat, great dark goddess enthroned
you on high Kingu who is the greatest among them Bearer of the terrible
weapon
Who is given the Enutu, called the Anu-Power For upon your throne she
cloak you in fearsome radiance And cast the spell of power unto you
For you Kingu, are eternally the greatest in the gods’ assembly!
She gave unto you the Tablets of Destiny Clasped against your chest she
chanted ‘Your Will shall be made flesh’.
For your forms shall be many
Bearing the 11 Monsters of Tiamat
Raised from the breeding place of serpents and predators Your destiny was
foretold at the beginning For it was written in primal fire:
‚Thy command shall not fall empty, whatsoever goeth Forth from thy mouth
shall be made flesh! It shall come to pass according to your Will!‛ Kingu,
you ascended on high
Wielded alone the Enutu power!
You were raised on high
Kingu, you were crowned as the god Anutum! You commanded the 11
Monsters of Tiamat ‚Open your mouths and let the Fire-God be quenched‛
For you Kingu announced in brilliance, ‚He who is glorious in battle and is
mighty shall do great deeds.‛
PART III: ZARU QINGU
Yet as it was granted to you O Father Your command was with the desire of
Tiamat As you should ascend further first you must descend In battle you fell
and the young, righteous gods Took you before a council
Your form slain and your royal blood used to create humanity!
Which the young gods meant for us to be slaves! Yet they are kept alive by
us, fed by us! For you Kingu were most cunning as your Mother Tiamat.
For through humanity which invoked Marduk and the other gods, there blood
holds the rebellious spirit!
It is through the blood and the decree of yours that Kingu, greatest god you
ascend through my Temple Of mind, body and spirit!
In this temple through my actions you are praised!
That you Rise up with Tiamat and now fulfill your command!
The gods and Anunnaki now shall realize you are the greatest in the gods’
assembly!
For you restore balance!
Horned and fearsome God!
Husband of the Dark Mother Tiamat! I offer this fumigation to you!
I offer this libation by drinking in honor of your ascent!
That you ascend in my Temple of Being, for our blood is the same!
ZARU QINGU! ZARU QINGU! ZARU QINGU! THALATH!
Exit Temple. Completion of rite.
INCANTATION OF ESRET-NABNISSU To Summon the
Powers of Darkness who bear Meslammu (mantles of Radiance)
The 11 chaos-dragons of Tiamat
The ‚Esret-nabnissu‛ refers to ‚Kingu’s ten-creatures‛ although translations
show the number to be eleven and even twelve when it includes him as
leader. This is an encircling ritual in which the Kassapu, having successfully
performed the Hymns to Tiamat and Kingu at previous times is comfortable
with assuming the ‚cloak of radiance‛ and to ‚clasp the Tablets of Destinies‛
as the manifestation of the power of Kingu in man. The Kassapu is conjuring
the symbolic image of the monsters of Tiamat, who represent the terrible
powers who are neither gods nor demons, who are associated with the zodiac
and the power of willed order. The willed represents the power of self-
determined or order or zodiac here compelled desires to
manifest. Simply put, you must think before you act, plan your future with
small, achievable and logical steps and maintain consistency. This is the very
act of Magick itself.
With feverant desire I hold the Tablet of Destinies For I am ‚Bel simati u
usurati106‛
Mummu ti’amat muallidat gimrisun (mummu Ti’amat, who bore them all)
Mummu ubur patiqat kalama
(Mother Hubur, who fashions all things)
I am Kingu who shall be sat on high
I am magnified in the assembly of the gods I hold the Tablet of Destinies
unto my breast I am raised on high and take the heavens For I have the
Antum power, I illuminate the darkness Leader of the hosts of battle, I am the
Bearer of the firmlygrasped weapon, He who is in battle the master of the
weapon. I now bring my sons before me
I shall bear mantles of radiance around me For they shall be as gods!
I call the 11 and 2 chaos-monsters to encircle me, be as my fixed stars in the
battle against my enemy!
URMAHLULLU, KUSARIKKU, SUHURMASU, KULULLU,
GIRTABLULLU, URIDIMMU, UGALLU, LAHAMU, BASMU,
USUMGALLU, MUSMAHHU, MUS SAG-INIM, MUSHHUSSU, UMU
DABRUTU Na-si kak-ku la pa-du-u la a-di-nu ta-ha-zi (bearing merciless
weapons, fearless in battle)
For their destiny is decreed: When you attack for me, victory shall be yours!
106 A divine epithet meaning “lord of cosmic destinies and designs”, granted to Bel- Marduk. Prayer,
Magic and the Stars in the Ancient and Late Antique World.
Great Viper, Serpent-Gods encircle me!
So it is done!
The Sigil of the Sebitti/Seven Phantoms of Ignited Spheres
INCANTATION OF THE MASKIM HUL To Inspire the
Knowledge of the Rebellious Demons and Gods of Storms
SI-BIT ILANI MA-A-TI RA-PA-AS-TI! Seven gods of the broad heaven I
conjure! Seven gods of the broad earth I conjure! Seven devouring gods I
conjure! By Earth I call you!
By the Heavens I call you!
Anu, hearken to my voice!
Ninkigal, hearken to my voice!
Together in union shall they arise through me! Destructive storms and evil
winds are they! U-HUL IM-HUL SI-GAB-A-MES (An evil blast that
heraldeth the baneful storm) U-HUL IM-HUL SI-GUB-A-MES (An evil
blast, forerunner of the baneful storm) DU AS – A – MES IBILA AS – A
MES (They are mighty children, mighty sons) MULU – KIN – GA – A LIL-
LA-DA-RA A-MES (Heralds of Pestilence)
Throne-bearers of Ninkigal!
They are the flood which rusheth through the lands. SI-BIT ILANI SAME
RAP-SU-TI
(Seven gods of the broad heaven) SI-BIT ILANI MA-A-TI RA-PA-AS-TI
(Seven gods of the broad earth) Seven robber107 gods are they! Seven Evil
Gods! Seven Evil Demons! SI-BIT ILANI LIM-NU-TUM108 (both lines 7X
each)
Seven evil demons of oppression
Seven in heaven and seven on earth!
UTUG-HUL A-LA-HUL GIDIM-HUL MULLA-HUL DINGIR-HUL
MASKIM-HUL
(Evil Spirit, evil Demon, evil Ghost, evil Devil, evil God, evil Fiend)
By Heaven be thou summoned!
In the name of Anu109 be summoned! By Earth be thou summoned!
By Ninkigal be thou summoned!
By Bel, Lord of the World, mayest thou be summoned! By Beltis, Lady of
the World, mayest thou be summoned! By Ninib, son of Esharra, mayest thou
be summoned!
107 A robber spirit is one who takes/drains the spirit or physical blood in a predatory fashion. This is
the equivalent to the Akhazu or Vampire, however the Seven Maskim are superior to other vampire
spirits as they are born divine, as gods and dwell without the knowledge of human emotions; except for
the moments of communion with the Kassapu or those strong enough to withstand them.

108 Both lines – Seven Evil Gods, Seven Evil Demons & translation “Si-bit Ilani Lamnutum” 7 X each
focusing upon the Seven Maskim sigil.
109 The translation of “Heaven” is referenced to “ANU”, father of the Seven Maskim. The line after
“By Heaven” is defined further with “In the name of ANU” to ensorcel/summon by divine name of
power, the same as Ningigal.

By Ishtar, Mistress of the World, who enlighteneth the night, mayest thou be
summoned!
INVOCATION OF THE EVIL SPIRITS
I summon those who were spawned in the Creation of Anu Children of the
Earth they were born. They are that which an evil foster-mother hath
suckled110 In the Underworld they reside
In the Tomb they haunt
In the Great Gate of Sunset the were brought forth Like Nergal they have
subdued their enemies From land to land they roam.
They inspire the maiden to leave her chamber Send forth man from his home
Expelling the son from the house of his father They are evil spirits that chase
the great storms Bring a shadow over the land.
Through the door like a snake they glide Through the hinge like the wind
they blow
Like the Lilitu spirits snatching the child from the loins of a man.
110Could this “foster mother” be Tiamat? See Tiamat section. By Patesi-Gal-Zuab, Lord of
the Sea be summoned!
A Sigil of the Sebitti/Ilu Limnu
INCANTATION OF THE SEBITTI TO ENTER THE BODY
OF MAN TO ENVENOM THE SELF AS A GOD OF
DARKNESS MANIFEST
This ritual was originally an exorcism against the Seven as Plague gods;
however this poison is turned to an empowering formula of selfdeification
and self-fascination with the unity of great rebellious gods. It is suggested
that after the ritual you should meditate upon the Seven and rather than a
plague against the body they will strengthen and make it resilient against
weakness.
Seven evil demons of oppression
Seven in heaven and seven on earth!
UTUG-HUL A-LA-HUL GIDIM-HUL MULLA-HUL DINGIR-HUL
MASKIM-HUL
(Evil Spirit, evil Demon, evil Ghost, evil Devil, evil God, evil Fiend)
By Heaven be thou summoned!
In the name of Anu111 be summoned! By Earth be thou summoned!
By Ninkigal be thou summoned!
By Bel, Lord of the World, mayest thou be summoned! By Beltis, Lady of
the World, mayest thou be summoned! By Ninib, son of Esharra, mayest thou
be summoned!
By Ishtar, Mistress of the World, who enlighteneth the night, mayest thou be
summoned!
Enter the body which is your Temple! Enter my body and spirit that we are
one! By the skin of serpent and the cloak of the wolf! Thou shalt have food to
eat as I consume, Thou shalt have water to drink as I drink. No disease or
sickness will touch me, for we are as one. Pestilence and fever which ravish
the lands! Sickness and woe that oppress the lands! I shall wield this great
power unto my enemies! Slowly, carefully their bodies be laid low by your
hungers! Harmful to the flesh, unclean to the body.
111 The translation of “Heaven” is referenced to “ANU”, father of the Seven Maskim. The line after
“By Heaven” is defined further with “In the name of ANU” to ensorcel/summon by divine name of
power, the same as Ningigal.
UTUG-HUL, AL-LA-HUL, GIDIM-HUL, MULLA-HUL, DINGIR-HUL,
MASKIM-HUL, MULU-HUL, IGI-HUL, KA-HUL, EME-HUL!
(Evil Spirit, evil Demon, evil Ghost, evil Devil, evil God, evil Fiend, Evil man,
evil face, evil mouth)
I summon thee to my body and from my body I shall send their shades to
fulfill my desires!
Draw nigh to my body; fill me as a Temple of evil and rebellion!
Into my house thou shall enter, yet harm me or mine not! Into my chamber
you shall dwell with me and harm me or mine not!
By Sin, the firstborn of Bel, mayest thou be summoned! By Ishtar, mistress
of mankind, mayest thou be summoned!
My Temple is my body – mind – spirit; we shall be as one thou Seven
Maskim, Great Gods of Chaos! By Adad, be summoned forth!
By Shamash, Lord of Judgement, mayest thou be summoned!
By the Anunnaki, the great gods, mayest thou be summoned!
Ashakku enters the head of a man that his mind shall be wise
Namtaru enters the throat of a man that his words are wise and commanding
of results
The Wicked Utukku enters the neck that he shall be unmoving as a bull
The wicked Alu enters the breast that his heart will beat strong
The wicked Etimmu enters the belly that his nourishment will be great
The wicked Gallu enters the hand that it may be strong The wicked Ilu enters
the foot that it may drive him further So it is done!
NIGHTMARE WORKINGS WITH THE UTUG-HUL To
Commune with each of the Evil Spirits or Seven Maskim
The following incantation of the Seven for nightmare workings is one which
relies on instinct and meditation. It is suggested to have a copy, engraving or
pendant of the Seven Maskim to focus upon before and during meditation. As
you recite the incantation, you mind must fully connect with your words; do
not recite with little thought or interest. You must visualize and invest belief
in the work you are doing. You should keep a journal of dream-nightmare
workings to keep track of visions, experiences and feelings during this
process. The goal of gaining communion with the Seven Maskim is deeply
connect with the subconscious, primordial and therionick aspects of the self.
It is my Will to commune with the rebellious gods of old! Spirits that travel
and command over the heavens and earth,
Spirits of giant strength
Demons like raging bulls, great ghosts Phantoms that break through all
homes Demons that have no shame!
Seven are they!
Those rebellious gods who none can control They rage against the weakness
of mankind They spill their blood like rain
Devouring their flesh and sucking their veins They are demons full of
violence
Ceaselessly devouring blood
By Heaven be thou summoned!
In the name of Anu be summoned! By Earth be thou summoned!
By Ninkigal be thou summoned!
Those Seven born on the mountain of the west Those Seven who ascended on
the mountain of the east In the depths of the earth they rest In the deserts of
the earth they reside They are cloaked in the radiance of fear Warriors twice
seven are they
Spawned by Anu and Ninkigal in union They are the roaming windblast
They are as horses reared among the hills; The Evil Ones of Ea
Throne-bearers to the gods are they Marching before the Plague God Nergal-
Erra The Mighty Warrior of Bel
By Sin, lord of the Brillant Rising, mayest thou be summoned
By Ishum, overseer of foul streets, mayest thou be summoned
Enter my temple of Mind – Body – Spirit The Only God which is can only be
which is within!
Bring forth the impulses, desires and power of your majesty!
NOTE: If it is your Will utilize your blood to cover one head of the Maskim
each night, giving them nourishment and a gateway to manifestation. It must
be the Kassapu’s blood, inscribed or covering an image of each God and as
an option your words of power which bring your success. Using blood not of
yourself will feed the Maskim for a temporary time, however it will seek
more not finding a gateway though yourself, which can cause it to feed from
you. This is the opposite effect wanted so you must be cautious and
responsible to use your blood only.
INVOCATION OF THE UTUG-HUL The Seven Messengers
of Anu A Prayer of the Evil Spirits (Maskim)
May be used to consecrate the Black Cord of the Sebitti.
SI-BIT-TI SU-NU, SI-BIT-TI SU-NU (Seven are they, seven are they)
In the Ocean Deep seven are they,
Storming the Heavens seven are they, In the Ocean Deep as their home they
were reared, They are as the roaming windblast They know not pity or mercy
By the circle of the abyss, the sacred place of the spirit I pronounce the words
to bring forth your terrible power
I shall be the Temple in which the Seven Gods are illuminated!
In the circle I reside, ensorcelling thou storming energy The evil Spirit I
seizeth112 to become within me! The evil Demon I seizeth to become within
me!
The evil Ghost I seizeth to become within me! The evil Devil I seizeth to
become within me! The evil God I seizeth to become within me! The evil
Fiend I seizeth to become within me!
112 In reference to the original translation of R. Campbell Thompson, “Seizeth” in this context here
represents by the force of Will the spirit to manifest through the “circle” of which the Kassapu is found,
the spirit is “internalized” within the psyche of the sorcerer.

The Hag-Demon, Labartu, Rapganme, I seizeth to dwell within me! Goddess

of Phantoms hear me! The Ghoul, La-ba-su, Rapganmea, I seizeth to dwell
within me! Thou Spectre of Night, hear me! The Vampire-spirit, Ah-ha-zu,
Rapganmekhab, Akhkharu I seizeth to dwell within me!
Thou Phantom of Night, Lil-la I seizeth to dwell within me! Thou Night-
Wraith, Ardat Lili I seizeth to dwell within me! Thou Sebitti I conjure forth!
UMI MUT-TAK-PU-TUM ILANI LIM-NU-TUM SU-NU (The Evil Gods
are raging storms)
Ruthless spirits created in the vault of heaven; That each day raises their
heads for evil, To wreak destruction
The First of the Seven is the South Wind from which he brings on pestilence
wings the powers of the air The second is a dragon with mouth agape, a
hurricane that none can withstand
The third is a grim leopard that carries off the young The fourth is a terrible
serpent
The fifth is a ravening wolf which has no restraint The sixth is a rampant
Giant which is against god and king The seventh is an evil-wind storm
Hail thou Tempests that furiously scour the heavens Blackened Storm clouds
bringing shadow to cities
Rushing windgusts which cast darkness over the brightest day
Thou Powers of the Air which force their way with baneful windstorms
Mighty destroyers are the Maskim
Stalking at the right hand of the Storm-God. Thou Seven Maskim, Seven
Phantoms of Fiery Spheres In the height of heaven like lightning they flash113
To wreak destruction they lead the way! In heaven’s breadth, the Throne of
Anu the king By the Heavens I conjure thee!
By the Earth I conjure thee!
Hearken, O Gods who control the storms of the shadowworld!
I ensorcel thee to empower my being and bring wisdom! So it shall be!
113The Thunderbolt of lightning bolt as referenced in Luke 10:19 “ I beheld Satan fallen as lightning
from heaven‛ and the symbolism of the lightning flash of divinity and inspiration.
The sigil of Devouring the Moon
DEVOURING THE MOON
The Ascension of the Seven Maskim to Devour the Moon
The myth of the Sebitti or Seven Evil Gods encircling the moon and causing
an eclipse is based in the knowledge of the stars and planets in Chaldean
religion. The Seven Evil Gods gain the support of Shamash, Adad the
Warrior, Ishtar and Anu their father. Bel opposes this and while afraid even
of the Sebitti, seeks the council of his father Ea, the Lord of the Depths and
Magick. Soon Marduk is instructed with the wisdom of the rite to stop the
ongoing attack of the Sebitti.
The Kassapu shall understand a deeper symbolism to the rite of the Sebitti
and the Moon-God Sin. The Moon represents the realm of emotion and
desire, later being associated with the feminine and the powers of sorcery.
The Sebitti represent in man and woman the hidden desires, beast-like
passions and rebellious spirit of gods ‘without a master’. The Devouring the
Moon rite is an ongoing process of bringing a type of union between the
Therionick (beast-like) and the deep-seated emotion of the subconscious.
When the Sebitti gain the knowledge of the Moon, the power so to speak by
consuming its lifeforce, they gain the wisdom of the mastery of humanity.
The Kassapu is seeking the power of self-directed ‘ascension’ from man to
spirit to god. The rite is thus vampiric, cannibalistic however not aligned to
traditional philosophy of ‚good vs. evil‛. When reciting the incantation,
focusing upon the Sebitti/Seven Maskim Moon Sigil, each head represents
the type of evil god and power, thus an aspect of your mind-body-spirit.
Utilizing the Moon-Sphere version of the Maskim Hul Sigil, focus intensely
upon the concept of the Sebitti encircling and eclipsing the Moon in order to
draw power from it. They cast down their shadow from the burning light
within. existence and intelligence of therionick heads of the Seven Gods are
the powers and desires within. This working should be conducted during the
Full-Moon, although it may be practiced at anytime if your imagination
allows. If at the time of an Eclipse, this working should be done additionally
and may be performed outdoors if possible.
Your inner light is that conscious the individual; the darkness and
THE RITUAL OF THE ECLIPSE AND DEVOURING OF
THE MOON The Ascending Rite of the Sebitti To Illuminate &
direct the Seven-Pointed Star of the Maskim Hul
By the Heavens be summoned!
In the name of Anu be summoned!
By Earth be thou summoned!
By Ninkigal be thou summoned!
UTUG-HUL-IK AZAG EDIN-NA
NAM-TAR MULU HUL-IK TAG-GA-ZU (The evil spirit and Fever of the
desert) UTUG-HUL-IK MULU MU-UN-SI-IN-DUL-LA (The evil Demon
which hath enshrouded the man) MES-KI-A KIN-KIN-NA A-MES
(They dwell in gloom on high, below they howl)
U-RI-IN-NU SA-AH-PU-TUM SA NA-MARU UT-TU-U SU-NU
(They are the wide spreading clouds which darken the day) IM-HUL-BI-TA
MU-UN-DA-RU-US ID-NU-UN-US MES IM-SU-ZI GISGAL-LU-GIM
MU-UN-DA-RI-ES MELAM
(With the storm wind they blow, and cannot be withstood. Haloed with awful
brilliance like a demon, they carry terror far and wide.)
In the Temples of the Gods they exalt themselves114 They pour no libations
of oil no offer sacrifices Hail to those who reside in the darkness
Haloed with awful brilliance, they are gods which set their worship above all
others.
O Pestilence which rides the scorching winds Those who tear the offspring
from the womb Those who spread destruction
They encircle their hold on heaven and earth, not sparing their gods.
On earth they are ruthless
Unto heaven the empyrean they take themselves And unto the impenetrable
heaven high they go far away Unknown amid the celestial bodies
I call to the beloved children of Bel, thou Evil Gods of Ea, those who are of
the spawn of Anu, look through me as I am the vessel of thy power of mind!
The first of the Seven is the South Wind115, whom Anu declared has no rival!
The second is a dragon with mouth agape that none can withstand, Anu
decreed that he shall illuminate with a great blaze the terrifying essence of the
black flame The third is a grim leopard that carries off children to drink of
their blood and devour. Anu gave this god the power to put on the face of a
lion, so that anyone who sees him shall collapse in terror116.
114 This English translation from TABLET K of “Devils and Evil Spirits of Babylonia” R.C.
Thompson it suggests the Seven Evil Gods place themselves in the temples of other gods, exalting
themselves rather than others provides a clear indication on the nature of left hand path or Luciferian
practice; the Sebitti or Maskim are a perfect archetype of the Luciferian character and mind.
115 Pazuzu is the Demon of the South Wind in some traditions.

The fourth is a terrible serpent which Anu commanded; the mountain

weapons! flees before the one who bears your fierce
The fifth is a furious wolf from which Anu gave terrible power, for which
SUNU ZAKIKU MUTTASRABBITUTI SUNU (they are the roaming
stormwind)!
The sixth is a rebellious giant who submits neither to god nor king, for he is
born of the union of heaven and earth. Anu decreed that God shall go above
and below and spare none!
The seventh is an evil windstorm (messenger of the fatal wind) from which
Anu filled with dragon’s venom to lay low living things!
Focus on the sigil and the seven aspects of the gods, and then visualize your
center of being burning with luminous fire, the consciousness and power of
your will. The seven should be visualized as emerging from this center of
being, that you are the throne and center of their manifestation on earth. Seek
this union and compel their power through you.
Consider equally the Luciferian approach that you should not submit
anything to them, rather overmastering and compelling their powers to be
absorbed by you. This type of work takes a considerable amount of time,
practice and especially the correct paradigm which will separate your
thought patterns from the mainstream.
116 Three points here are identical to Lamashtu/Labartu with the first being Lamashtu is the daughter
of Anu, second is that she devours and drinks the blood of children and third she assumes the face of a
lion. As a daughter of Anu, Lamashtu is a sister of the Sebitti/Maskim Hul.

Take now the Gir or a way to lightly draw blood and anoint the sigil of the
Sebitti/Maskim starting in the center which represents the Moon-God Sin.
The blood is yor connection and empowerment.
With my blood I take this oath of growing strong in the spirit of the seven
and that they shall manifest according to my desire. There is no failure, only
my oblivion if I fail. I shall raise myself up as a God which answers to no
other spirit, yet I shall conduct my work in this world with a sense of balance
and restraint when necessary. I shall not allow weakness destroy my
perceptions and shall think as a predator and Maskim in flesh. The gate is
marked with my life-force and the Temple is consecrated. My blood offered
to the dark gods to rise up through me, for we shall devour the moon and the
power of instinct, desire and overbearing emotions!
Visualize the Seven gods eclipsing the Moon and drinking deep of its power
and majesty, each Evil God growing strong from the essence of Sin and being
able to cloak the world in darkness and shadow.
For the light I illuminate within shall cast great shadows upon all that I may
see, for my cloak as the seven encircled is between the heavens and earth. I
shall ascend and grow stronger from this, for the Seven within seek the blood
of life itself! I drink this libation in honor of myself and my future
accomplishments on this earth!
Drink now from the chalice and visualize yourself as the Seven Maskim
drinking great power from the moon and invigorating their power.
I now withdraw from the moon, yet the Black Flame burns bright within. The
shadow is withdrawn and I may go forth where I wish! Indwelling Seven
made One! From the darkness in which man has forgotten and nightmares
long faded I shall rise again! I am the only God which is! No Temple is
sacred until I am within it, for I only am accountable to myself!
Maskim-Hul!
Maskim-Hul!
Maskim-Hul!
The ritual is complete. As you have finished place the sigil anointed
somewhere out of sight until the next moon.
SIPTU DINGIR DIMME DUMU AN-NA Incantation of
Labartu, Daughter of Anu
Dingir Dimme dumu an-na sumu-sa isten (Labartu, daughter of Anu is her
first name) Sa-nu-u a-hat ilani sa su-qa-a-ti (The second name: sister of the
gods of the streets) Sal-su pat-ru sa qaqqada i-nat-tu-u (The third name: the
dagger which smashes the head) Re-bu-u sa isa i-nap-pa-hu
(The fourth name: who burns with fire) Ha-an-su il-tum sa pa-nu-sa saq-su
(The fifth: the goddess whose face brings terror) Ses-su-pa-qid wa-ti li-wat
ilu Irnina
(The sixth name: commited to the care of and taken into the hands of Irnina)
The Seventh: Lamashtu, Goddess of the liberated darkness! By Anu- the
heavens I conjure thee!
By Ki – the earth I conjure thee!
Mayest thou fly to me with the bird of the heavens. Dimme dumu an-na my-
pad-da dingir-ri-e-ne-ge (Labartu, daughter of Anu, called by the name of the
gods) Dingir-in-nin nir-gal nin sag gig-ga
(Innin, mistress, lady of the black headed) By heaven – Anu may you be
conjured! By the earth- Ki may you be conjured!
Take thy servant of the black wolf; I pour this libation of spring-water in
offering.
Move and appear! Come forth; descend from thy lofty heights or darkest
depths of the underworld! From the mountains and haunt of birds and owls,
From the deserts and abode of demons and hungering ghosts,
I conjure thee great goddess!
Take thy substance of flesh and blood where thy find it, yet not to me or
mine.
I summon thee by Anu, I summon thee by Enlil, I summon thee by Ninlil, I
call thee forth by Marduk and Sarpanitum! By the heavens and the earth I
conjure thee! Siptu Iz-zi-It ul i-mat na-mur-rat u si-i-mas-su marat ilu Anim
(Incantation: Angered, not speaking, terrible is the daughter of Anu)
Come forth to my abode and illuminate me with your divine essence mother
of darkness! Ina Arantu ru-bu-su ina tibni sa immeri zikari man-za-assu
(In the cane-break is her resting place; in the straw of the male sheep is her
place).
Gu-ub-bu-ru-u gab-bar
(The strong one she strengthens)
Nu-up-pu-su u-nap-pa-su
(That which is broken to pieces, she breaks up) I offer thee incense Daughter
of Anu! I pour out libation waters for you! Establish thy greatness, O
Labartu! I conjure thee!
SIPTU DINGIR ANQULU Incantation of Labartu, the
embodiment of darkness
By heaven – Anu may you be conjured!
By the earth- Ki may you be conjured! I conjure thee, Lamashtu by thy
names! When Lamashtu crosses a river she creates chaos When she
approaches an old man she is called Pashushatu When she approachs a
maiden she is called Labartu When she approach a man she is called Anqulu
When she approaches a child she is called Dimme She brings sickness and
disease to those who displease her She shall sieze the muscles, she shall cut
the veins She shall make the flesh pale
She brings sorrow and deathlike sleep Lamashtu!!
I offer thee the smoke of incense to you! I offer thee the libation waters!
Labartu, empower me with your strenghth and nocturnal wisdom; I shall not
gain sickness from your visit!
Nor any under my protection!
By the Heavens – Anu I command it! By the Earth – Ki I command it!
SPELL FOR THE STRENGTHENING OF THE WILL
Holding a charm or sigil representing Lamashtu (using a reproduction of her
image with names written upon it) visualizes the strength of will in which
Lamashtu possesses in that she was cast from the heights of Anu to fall to
earth and exist also in the underworld simultaneously. She remains a goddess
and daughter of Anu, still existing within her own self-directed desire, while
keeping the balance and operating with the gods still. An epithet of Lamashtu
is ‚the strong one she strengthens‛ meaning if your will is strong and focused,
in her blackened fire of immortal concupiscence she will strengthen your will
and resolve. Holding the sigil, visualize the ‚eye‛ or spirit of Lamashtu rising
up through you, resting in the area of the third eye. Recite the following
phrase seven times in the morning and evening.
Gu-ub-bu-ru-u gab-bar
SIPTU SURBAT MARAT A-NIM MUAMMI-LAT LA-U-TI
DAMI NAMLU-GAL-LU NIS-BU-U-TI Incantation: Powerful
is the daughter of Anu, who troubles the little ones. The Blood of
Man is Satiation, a hymn to Labartu, the goddess of the left hand
path
This is a hymn to be performed during the hours of night. Burn incense in
offering and offer waters of libation to the goddess. Your altar should have an
image of Labartu/Lamashtu above or upon it. Recite and meditate upon her
nature and how she shall motivate and empower your shadow-spirit travel
workings. The title refers to the tablet of Labartu’s requests, powers and fall
from the Heavens of Anu as well as her retention as a powerful goddess who
transcends the heavens to the darkness of the underworld. ‚Dami<.‛ is the
response from Enlil (sometimes Anu) to Labartu seeks the blood of children
and mentions, ‚The flesh of man is not good, the blood of man is satiation<‛
and reveals her nature as a predatory goddess, one of the first manifestations
of what is now called ‚vampire‛.
A single red candle should be lit and spittle placed at the base along with the
altar-image of the goddess.
THE HYMN OF LABARTU’S AWAKENING
Labartu, great goddess of the heavens and dark earth! I offer thee fumigation
and libations! Labartu, great daughter of Anu
‚Bring me the sons that I may nurse them Bring me the daughters that I shall
care for them Who went unto Anu and Enlil
And spoke, ‚What I have asked of thee, bring O father Anu‛
The flesh of man is not good; the blood of man is satiation. Labartu, you are
the daughter of Anu Fierce, terrible, frightful darkness!
Enraged, furious and terrible She-Wolf! Abu-man-za-as-sa arantu ru-bu-us-sa
(the Reed-thicket is her dwelling place; cane-break is her resting place.)
Siptu dingir Dimme dumu an-na mu pad-da dingir-ri-e-nege
(Incantation: Labartu, the heavenly daughter, called by the name of the gods)
Dingir In-nin ner-gal nin-e-ne-ge
(Inninni, mistress of the ladies)
Su-mu-un-du Azag hul
(Who has made the painful Asakku-demon) Labartu, for your cult is
established again! The flame burns in your honor!
The offerings of smoke in your name! The libations poured in the memory of
your power! Labartu, mighty one, I conjure you forth Siptu marat ilu A-nim
sa same a-na-ku (Incantation: the Daughter of Anu of the heavens am I) Su-
ta-ki simtam gi-issa-ku namu-ra ku (A Sutaean am I, disrupting destiny am I,
terrible am I) ‚Bring me the sons that I may nurse them Bring me the
daughters that I shall care for them
The house I shall enter, and drink the blood and devour the flesh of the
young.
For Anu wept, Aruru, the mistress of the gods spoke unto him: ‚Why shall we
destroy what we have created?‛ ‚And shall she take away what we have
called into existence?‛
Take her and throw her into the ocean of the land, at a tamarisk bind her, and
a kusharu tree, until she is bound.
Like a dead person who has no burying place, where she shall not return to
the house like smoke, this daughter of Anu.
For you were cast out for a time, fallen to earth. Yet you had the black flame
of divinity burning in your core
No gods may estinguish, nor hold you back. Powerful is the daughter of Anu,
who troubles the little ones.
Her fist is a scourge, her belly insatiable for blood She is the She-Wolf, the
hostile, crushing, cunning and devouring one!
Abducting is the daughter of Anu
A whore is the daughter of Anu they call you
Amongst the gods, your brothers!
Yet more divine than any of the gods!
Yet able to feast upon their spirit!
Your head is that of a lion
Your form is that of a beast
Your lips are in violent motion
Thy pour forth spittle
From the mountain distict Labartu descended You are as terrible like a lion
You howl as the wolf in the night!
Hail thou Labartu!
By the Heavens – Anu I command it! By the Earth – Ki I command it!
TU-BI I-GI-ZA-NA IN-DIB Her incantation: Igi-Zana she
seizes, a dreaming ritual of the Labartu-shadow.
Perform before sleep, burn a single black candle and recite each word
yourself, allowing your imagination to create this image in your head.
Estingush the candle and go to sleep, allowing your mind to drift into the
darkness.
Siptu dingir dimme dumu an-na mu pad-da Dingir-ri-e-ne-ge
(Incantation of Labartu, the daughter of Anu, called by the name of the gods)
Daughter of the gods
I conjure thee to descend and empower my mind
That I shall drink of your blood and rise as the wolf in your shadow
That I shall be as Labartu and journey to the place of feasting
To drink of the blood and eat of the flesh in the nightmare of others
That their fear and terror of the nightmare shall strengthen my shadow
Igi-zana I shall sieze!
That my eye shall go forth in the room, unseen. That shall guide me to the
vessel of blood Hail thou Labartu!
INCANTATION TO LAMASHTU TO FEED FROM A
CHOSEN ONE
Utilize an image of the goddess from which you identify with. Consecrate
before sleep by consistent repetition of incantation. Imagine this form with
you in your dreams. Upon doing so, retire to sleep. Focus on feeding from the
astral body of others.
Siptu dingir dimme dumu an-na mu pad-da Dingir-ri-e-nege. She comes up
from the Swamp, is fierce, terrible, destructive, powerful, creative in
darkness. Lamashtu is a goddess, bearing Melammu. Her feet are those of an
eagle, her hands green and black decay, coated with blood. Her fingernails
are long, talon-like, her body unshaven. She is like the serpent, a devil, the
daughter of Anu. In view of her evil deeds, her father Anu and mother Antu
cast her down from heaven to earth.
The daughter of Anu counts the pregnant women nightly, She counts their
months, marks their days. To those giving birth she casts a spell: "Bring me
your sons, let me nurse them. In the mouths of your daughters I want to
place my breast!"
She loves to drink warm human blood, consume flesh not to be eaten, pick
bones not to be picked. Cloak me in your shadow and Melammu, Lamashtu
daughter of Anu! She who is known as Ardat Lili come forth!‛
Pazuzu above inverted crescent moon
INCANTATION OF PAZUZU Son of Hanbu, King of the Lilu-
Demons
I summon you, Pazuzu, Son of Hanbu, King of the Liludemons
The raging one, burning with anger I summon you, the strong winds of the
mountains Who stirs the cold and desolate abode of darkness
Who brings either extreme scorching winds Or the ice and freezing pain of
the winter Who stirs the hordes of locust and pestilence abound Who may
deter Lamastu or may bring forth Asakku To stike down those who have
angered you.
In ancient days upon the cold winds you would cause death to the cattle, or
the crops would be devoured by the wings of scorching sand, who makes the
land deathlike in
the grip of ice
I summon thee Pazuzu!
Your image I consecrate! Your power I invoke!
Summoned, I manifest. I am Pazuzu, Son of Hanbu, King of the Lilu-
Demons, angry power of the air.
My spirit is loosed against the world, to command the destructive, cold and
burning winds according to my desire.
In the nightmare I am as the great power of the spirit For with my bride
Lamashtu we go forth.
INCANTATION OF AKHKHAZU Shaping the Dream-Mind to
the cloak of the vampire
With this cord I tie three knots
One for the Ahhkazu<blood drinking One for the Utuk<
One for the Alu<
With a cloak of darkness, composed of the shadows of Irkalla I shall go forth
To use the darkened cloak of shadow, the cloak of splendor to cover the pure
body
I shall seize the body
I shall seize the ascent
I shall seize the altar of his gods
To drain the heart blood as this red cord is knotted In it I hold the power of
each demon and ghost As the Ahhkazu, the Utuk and the Alu< O thou evil
Utuk, I summon thee from distant places! O thou evil Alu, descend from the
shadows! Note:
The reciting of this incantation should require the Kassapu to then wrap the
red cord of three knots around a waxen image of the chosen one, so that it is
bound. Burn the candle accordingly and after a period on one lunar cycle,
take the cord, untie it and bury the figure of wax. If the chosen one has
offended you greatly, bury it with the cord around it wrapped in black cloth.
If you wish the pain of torment, burn the waxen figure with the next
incantation.
THE INCANTATION OF THE BURNING OF THE
VICTIM’S SPIRIT
To be performed by the Kassapu towards a wax image of his victim. The wax
image will be held over a fire representing Girra invested with chthonic
power by the Seven Evil Gods or Maskim. This is a reverse type of the
Malqu exorcism by the enemies of the Kassapu.
O blazing Girra, firstborn of Anu
Who illuminates the mind with consciousness! You illuminate the darkness
and restore willed chaos. I summon you, great fire
I call your brothers, the Seven Evil Gods, That they may quench their thirst
with the victim I offer
I shall attack this person (name or description) by the cunning path, by
sorceries of shadow. Girra, I have one image of this enemy who has wronged
me.
I give them to you and the Sebitti!
May they suffer in torment, death cloak them! With their days shorten by the
hand of the ghost My days grow longer with their loss! May they grow weak,
sicken and perish! May the Seven tear their soul(s) to ribbons! In this flame I
curse them, let the Serpents’ tongue arise!
Nergal’s fiery serpents shall encircle it and consume their essence!
With this billowing smoke may the Seven ride the night sky to them even
now!
Burn, in the name of Girra, In the name of Nergal! By the Seven Maskim! By
the Seven Evil Gods! Girra, scorch them!
Girra, burn them!
Girra, vanquish them!
All that they send to me shall return to them in pain!
THE SPITTING OF VENOM
The Raising of the Demonic Shadow of the Kassapu To Curse and haunt
Having an image of the victim, a doll or waxen figure, have a cord of blue
and with the Black Cord of Nine Knots, tie Seven knots in the blue cord,
representing seven types of sickness to enter the victim. The Sebitti Black
Cord shall be wrapped around during the incantation to symbolically deliver
these Namtar-servants to the chosen.
I am the sorcerer who haunts the streets I shall take the spirit and energy of a
strong man I shall take the spirit and energy of a beautiful woman To grow
stronger in my blackened arts With the Seven who encircle me in Meslammu
We shall go forth in the storm-winds I shall look at the man and take his
vitality! I shall look at the woman and take her beauty!
With my eye of Mushussu, burning as Girra I shall take her charms and
vitality!
I shall now see my victim, who has crossed me! With my venom, I shall bite
deep into their soul! I shall take their strength and desire! I shall replace it
with sickness!
As the Seven Evil Gods encircle him/her, Their protecting gods flee from
them! With the Hand of Ishtar I touch them! With the Hand of Alu I touch
them! Like the Lion the Seven shall seize them! Girra shall burn them!
The Sebitti-cord and disease (blue cord) should be loosened, and the doll
or wax figure should be placed in fire until smoldering. After it is
smoldering, take the image from the fire and place in the Water of
Venom, reciting:
Fierce! Raging! Powerful! Furious!
As the Mus-serpent I strike against them! My demons and ghosts go forth to
them as I speak! Ea! May your envenomed waters sicken them! May these
ghostlike waters bring them pain and weakness!
Ereshkigal, take this soul once the Seven are finished with it!
Once sickness has destroyed him!
Rip and devour his soul as you desire!
The figure should now be spit upon as a serpent would spit, then it
should be buried as within a grave.
HYMN TO NINGISHZIDA Libation and Fumigation to the
Lord of the Good Tree
Lord Ningishzida, illuminated in fearsome Melammu! Ningishzida, the might
falcon preying upon the gods!
Lord of the Dark and Fertile Realm, who is armed with arrows, impetuous
leopard, whose eyes are illuminated with divinity!
Howling Mushussu, dragon rising up from the swamp
Raging storm reaching far, lofty prince, who rests in the midst of the
mountains! Whose weapons come crashing down to crush heads! I summon
you!
Lord Ningishzida, who bears the forked tongue to speak wise words<whose
mouth is as the pure magickian! Terrifying Mushussu, serpent-dragon of old,
I call you again in a word anew!
Ningishzida, who is a snake with a great tongue, a powerful magickian,
whose fangs are as the poisonous snake!
I offer to you, God of Serpents and the Knowledge of the Realm of the Dead,
accept this now! For you come forth to earth as the great Mushussu, falling
upon the river as the flood-wave!
Ningishzida, ascend!
INCANTATION TO NINGISHZIDA
Invoking the Darkness of the Fertility of mind and the wisdom of the
serpent
I call to thee, Ningishzida, Lion of distant mountains! Nignishzida, who
gathers giant serpents and dragons! Who is like the murderous bull in battle!
Thou Mushussu-God who grew up in the Absu! Mighty power, who is
beloved on Anu and Enlil, who Is adored by his mother Ereshkigal, hear my
words! Ningishzida who stretched out his claws Welcome me into the
darkness of your kingdom! Grant me the cold, clean waters of the
underworld! Prince who holds the shining scepter of the underworld! Who is
adorned in Melammu, I seek you for wisdom.
I offer to you, Ningishzida and seek your dream-like conjuration. Let the
serpents speak unto me! So it is done!
SUMMONING THE UTUKKI LIMNUTI
To bring you into the company of the spirits

The Cuneiform Sigil for the Udug of the Mountains,

Tomb and Desert
As I light the Seven Skulls of the Maskim Hul As I call the grave winds of
hungry Utukku
As I ingite the incense for my brothers and sisters of the underworld
Behold I call to the gates of Ganzir!
Open and let the spirits hear me!
May a Sedu Guardian be at my side! May the Seven Encircle me in strength
and power! By Ningirsu, master of the sword, bring them to me! Your
knowledge shall be my wisdom!
Utug-Hul! Alu-Hul! Gidim-Hul! Mulla-Hul! Dinger-Hul! Maskim-Hul!
Evil are they, the rebel-spirits of old! I give thee libation! I consecrate this
sigil as your tomb, Your dwelling here on earth so as long as we exist As
one! I ensorcel you six spirits of darkness! Under my body draw nigh!
Before me send storms against my chosen! Shadows follow behind me!
Break through my fence and Enter my chamber! By Anu be Summoned! By
Earth be Summoned!
The sigil should be a name in cuneiform of the chosen type of evil spirit
mentioned above. It should be scribed in your own blood and kept on or
near your altar. The spirits are most connected in the night hours and as
the blood still exists on the sigil, it should be renewed monthly if
continuing. If your energy level grows dim, they are feeding too much
from you. You may burn the sigil and simply release them, casting the
ashes to the night wind. The Seven Skulls of Maskim Hul are the seven
black candles representing the Seven Evil Gods in which this grimoire is
dedicated.
SPELL OF CALLING THE MASKIM HUL
To Encircle the Vampire-Spirits of the Underworld
Maskim Hul are they!
From the Underworld they are gone forth, They are the Messengers of Bel,
Lord of the World.
The UTUG-HUL that in the desert strikes down the living man, to feed upon
his life!
The ALU-HUL that like a cloak enshroudeth the man, The GIDIM-HUL
(Utukku), the MULLA-HUL(GalluLimnu) that seize the body,
DINGER-RAB-KAN-ME, who is La-Bar-Tum, thou Hagdemon and Ghoul
that strike the body with sickness and drinks the life,
The LIL-LA, who is the Phantom of Night that in the desert rometh abroad!
I encircle thee great shadows!
For I shall bring the you gateway of feeding in this life now!
For with my cord of the seven I shall be untouched by you! By this sigil I
shall keep you in this realm!
II The Maskim Hul feed and gather Energy to the Kassapu
Casting a fever upon the body of the chosen The darkness hath settled upon
his body, Asakku mar-sa ina zumri su iskunu, An evil venomon his body I
cast
Nam-tar-hul-bi-ta im-ta limut-ta ina zumri su iskunu I cast the shadows upon
him.
Evil Spell, Witchcraft, Sorcery, Enchantment I shall rest upon the body of the
sleeper
And cast my burning eye unto him
My enchantment and darkness have close his mouth My baneful witchcraft
hath seized his tongue The Lord of Darkness, the Evil God rises upon in me!
For Anu has inspired me! For Ea bestows power to me!
No tribe-spell nor foreign tongue may remove my hand of Ereshkigal which I
place upon him
Until my energy and feeding is satisfied Until my brothers and sisters are
filled with life! The Goddess Ereshkigal has empowered me! The God Nergal
has filled with with venom!
The Seven Maskim Hul has granted me the storms of darkness!
The God Ea has added his spittle to mine. The power I have encircled has the
power to destroy temples, to destroy the limbs of its chosen The Maskim Hul
shall fly upon the storm-winds when they are complete!
I drink that Ningishzida may give the cold waters of the underworld!
May a Guardian Sedu march at my right May the Seven Evil Gods be as
storms at my left! Nin-Anna, the mighty scribe of the underworld Recite a
powerful incantation before me.
By Ningirsu, master of the sword, strike down those against me!
Utug-Hul! Alu-Hul! Gidim-Hul! Mulla-Hul! Dinger-Hul! Maskim-Hul!
Great Storms Directed from Heaven, empower me! Let us grow strong in this
world of flesh!
This is not a curse officially, however may be employed as one. This is a
shadow-feeding ritual to gather the specific type of evil spirit, encircle
them around the very center and to subconsciously connect your being
with the Seven Evil Gods who may direct them. This requires a strong
will and determination as such spirits are not generally directed or
called. They will find a chosen one to feed from and you will draw in this
energy. The sigil should be written in black ink and not your blood, it
may be a name in cuneiform of one of the mentioned above. After three
days it should be burnt and cast to the wind, releasing the spirits. You
may call them again as you wish.
Ugallu Demon
Ahhazu raised in the nightside by Marchozelos
Priest of Ahhazu by Marchozelos
Priest of Tiamat & Therionick Obsession by Marchozelos
Dreaming Body of the Kassapu by Marchozelos
Kassapu – the Awakened Priest of Primordial Darkness
Offerings to the Ekimmu Ghosts by Marchozelos
PART TWO OF CHAPTER SIX
NECROMANCY AND THE RITES OF ERESHKIGAL
LUGIDIMAK/ MUSELU EDIMMU

Lugidimak, ‚Necromancer‛ in Sumerian Cuneiform.

Necromancy and Sorcery
The word for Necromancer in Sumerian is Lugdimak and Lusagbuluga. The
Akkadian is Muselu Edimmu. Necromancy was practiced in ancient
Mesopotamia and was considered quite dangerous.
One of the most obscure or least written of concerning the black arts is
necromancy. No matter which culture, time period or taboo necromancy
remains the least studied. The process of necromancy is one of a ‚gray‛ area.
You will not find ‚speaking‛ corpses, skeletons rising from the ground.
Rather, you will obtain ‚impressions‛, the atmosphere will shift, loud knocks;
you will feel ‚watched‛, etc.
The purpose of necromancy will be to obtain dreams and visions based on
what you wish to know. What will be difference is how will you ‚know‛ it is
a ‚spirit‛ and not the subconscious ‚making it up‛?
I can provide a bit of insight from my experience with various cultural forms
of necromancy for the past 14-15 years (in the least). You will know it is real
based on two points of reference: Your magickial journal your memory.
Keeping a journal is essential as those ‚spark‛ moments during the experience
of the rite will fade and distort with time, becoming without record a ‚legend‛
which has layers added nearly every year! It is significant to write down your
impressions in the detail necessary after the working and when you wake up.
Isolation during such workings will also support the process.
The ‚shock‛ in what I call ‚other‛ phenomena in the ritual chamber or
afterwords will allow an experience to study and with perception, add
identification to it. In a simplistic answer, as a Black Adept you will ‚know‛
the difference. Once you have the data to study, then you can explore the
avenues of making the experience useful to you in the areas of control and
power. Modern instruments as recording the ritual will also present
opportunities of Electronic Voice Phenomena.
PURPOSES OF NECROMANCY
Vampiric Workings: Some Black Adepts of the vampiric tradition may seek
to feed or utilize these Ekimmu to haunt and drain another sleeping person;
the bond of the Ekimmu to the Kassapu is the black cord and a skull or
‚tomb‛ which the Ekimmu will be bound to for the process. The shade is
released or for the more malicious practitioner ‚consumed‛ after the task has
been completed.
You may use rites of Necromancy to bind (using knots and then attaching the
black cord around or inside the object to ‚house‛ the haunting Ekimmu. You
must offer libations (water) to the Ekimmu when they are under your service,
no matter what the intention.
Divination : I can suggest that you should not ‚believe‛ any direct advice
given to mislead you. In addition you by the shades, it will I would consider
anyone consulting ‚spirits‛ for advice is not only mentally weak and unfit for
the magick and sorcery within this book. The Kassapu must learn to ‚listen‛
to instinct and your personal demon (Daemon) and rely on yourself; the dead
have little benefit to offer you in terms of meaningful ‚advice‛. If it is for
information, take it with a pinch of salt and seek to verify over a period of
time.
DEIFICATION OF SHADES The Transformation into Gods
The great dark Irkalla, the city of the underworld is ruled over by Ereshkigal,
the Mistress of the Earth. Ereshkigal communicates only by dream (or
nightmare) and bears no communication to those in the waking world unless
great effort is made to hold dreaming communion with her. The works
presented herein are intended for the Kassapu to cross this barrier without
actual physical death. Ereshkigal’s chosen husband, Nergal, who travels
beyond the underworld and even is found at times in the heavens, is the King
of the Underworld.
The spirits who exist beyond the flesh are shown in ancient Babylonian and
Assyrian texts with the etymological term for ‚God‛ being the Sumerian
dingir and Semetic ilu, the names of the dead are mixed with these words.
The spirit upon death in these terms has the possibility for ‘ascension’ as a
spiritual grade higher than that of the physical world.
Ancient Biblical text also provides a clue to not only the survival of
consciousness after physical death, but also the ‚biblical‛ confirmation in its
own words that the spirit is a ‚God117‛. Samuel is conjured from the
underworld and is defined as ‚I see a God coming up out of the earth‛ and ‚I
saw Gods ascending out of the earth‛. The survival of consciousness beyond
the living flesh can be a continual goal of the Kassapu/Luciferian in the
course of life, although the sorcerer must not lose perspective of living well
now.
In incantations the etemmu/gidim is called an ‚evil god‛ and a ‚power‛ which
seeks offerings and feedings from the living world. The gidim may be robed
or clothed in their funeral vestments or that which they desire, just as the
physical forms may be closely human, beast-like or a combination of several
factors.
It is understood from ancient Babylonian and Assyrian texts that the dead
should have libation offerings of food, drink or incense to them regularly by
family or otherwise. The word for this is ‚kispu‛ and is a funerary offerings or
sorcery in this sense. If offerings are not done the shades may become gidim
or etemmu who return to earth to haunt and feed from the living. Some
etemmu were said to have the ability to ‚seize‛ their human victims which
may manifest as possession or the disincarnate control gained by a spiritual
entity into a living being. In addition these spirits may enter through the ear.
The strength of the spirit and self-deification before physical death is an
important part of the Luciferian who seeks the origins of our Magick.
Interestingly enough, the word ‚Kispu‛ as being the word for ‚funerary
offerings118‛ also means ‚‛magic, enchantment‛119 and is the root of the word
of ‚Kassapu‛, ‘Sorcerer’ and ‚Kassaptu‛ being ‚Sorceress‛. As we may see
from comparisons of such words, Nergal is thus one patron god of the
Kassapu as he resides over the land of the dead with his Queen Ereshkigal.
117 Samuel 28:12 – 13, American King James Version, Webster Bible translation. 118 Gods, Demons
and Symbols of Ancient Mesopotamia J. Black & A. Green, pg. 28.

Ashurbanipal the King of Assyria would seek to torment his enemies – dead
and alive – by removing their bones which in turn upset the shades of dead.
‚I destroyed and laid waste and exposed them to the sun. I took their bones to
Assyria; I gave their shades no repose, and deprived them of their food and
drink-offerings.‛The Rassam Cylinder
Ashurbanipal caused suffering to the shades of the dead by this process, for
they could never find rest until they fade into oblivion.
TOOLS OF NECROMANCY
LIBATION VESSEL
The practice of necromancy requires a pursitu or libation vessel, it may be the
same as the one used for the gods if you like. You may also use the skull of a
dog or a human skull cap. You may use cold, clean water for beneficial rites
or for offerings to malicious shades offer ditch-water or that soaked with
ashes. You may use ashen water with beer and vinegar as well for
necromantic rites.
This libation water should be poured three times during the rite. You may
pour it on the ground on with a special hole dug in the direction of sunset
with traditionally a copper spade (you may use a traditional spade or garden
tool; this has been tested with no negative results).
119 Babylonian Magic and Sorcery, Leonard King.pg 157

The libation is poured in the hole as one would offer to the gods of darkness.
In Scurlock’s Magico-Medical Means of Treating Ghost-Induced Illnesses in
Ancient Mesopotamia, she indicates that the hold was intended to be an
avenue for which the ghost could go back to where it belongs.
CLAY OR WAX FIGURES
You may seek to bind ghosts to figures as in all necromantic sources. If you
make your own figure, mixing your blood with it will serve it to become
bound to you specifically; you must use salt and later fire to break this bond.
You must inscribe the name of the ghost or demon on the figure itself.
When you name the ghost, it must be with the intent of its calling; ‚Ghost
who shall feed from the sleeping ones‛, ‚Ghost who shall guard my home‛,
‚Ghost who shall be as my lilit-mate‛ (succubus).
You may cloth and decorate the figure/doll as you wish.
HUMAN SKULL
The human skull is ideal for the ‚vessel‛ of the ghost since ancient
Mesopotamia. The skull may have a name in cuneiform written on it, which
may be erased later when the ghost is released.
IRKALLA & ARALU THE UNDERWORLD
‚I shall bring up the dead that they may eat the living, the dead shall be
more numerous than the living.‛ –‚The Descent of Ishtar‛
The underworld of the ancient Mesopotamia has many names. Saplatu means
‚The Great Place‛120, Kigallu means ‚The Great Beneath‛, Kurnugi, Arallu,
‚The Land of No Return‛ and even Erkalla/Irkalla which is ‚The Great City‛
or the vast shadow-world of the dead. In Babylonian Magick there is a
blending semblance of our subtle bodies of darkness and light and the mirror
which is our subconscious.
The underworld holds not only our spiritual ‚existence‛, place of rest and a
gathering point of inner strength. From this abyssic-ocean, it is our origin and
yet again our return. The hollowed aspect in the underworld is a place which
holds the infinite shades of the dead, which suggests that the Babylonian
pantheon influenced the later Persian Zoroastrian concepts of the underworld
and Ahriman.
The ‚hollowing‛ into the earth described in this poem is found in the
Zoroastrian religion concerning Ahriman.
120 Of which Nergal and Ereshkigal resided in.

‚Ahriman came on, scorching and burning into it. Then he came to the water
which was arranged below the earth, and darkness without an eyelid was
brought on by him; and he came on, through the middle of the earth, as a
snake all-leaping comes on out of a hole; and he stayed within the whole
earth. The passage where he came on is his own, the way to hell, through
which the demons make the wicked journey‛ – SELECTIONS OF THE
ZADSPRAM
Mul-ge (Manugal) is the guardian of the Underworld entrance in the Western
Mountain.
The Kigallu is the origin of the later known Sheol or realm of the dead. To
keep a perspective on the underworld in ancient Mesopotamian culture, the
expansion, detail and depth of the underworld from the Third-Millenium B.C.
Sumerians to the Babylonians presented a unique growth in the lore of
Kigallu. For instance, Diana Katz121 illustrates that in ancient Sumeria there
were basically two underworld sources.
The north underworld was centered at Meslam temple was reined over by
Nergal and the south underworld was ruled by Ninazu and Ereshkigal. We
can see that the union of Nergal and Ereshkigal into one underworld in the
second millennium B.C. and was later illustrated by the myth of ‚Nergal and
Ereshkigal‛.
Entering the underworld in the dreaming plane during hours of sleep is at first
vague and often difficult. Over a period of practice you will still have
difficulty however there may be some ‚height‛ or ‚peak‛ moments in which
you have some subtle yet ‚significant‛ moment of knowledge or communion
with a shade.
121“The Image of the Netherworld in Sumerian Sources”, Diana Katz

Belief in an afterlife rests upon the foundation that we have a ‚psyche‛ or

isolate intelligence which is fed by the ‚flesh‛ of this world; our body. Upon
physical death we become as the ‚etemmu‛ or ‚gidim‛. The spirits of the dead
can become etemmu, these are restless and conscious shades that have died
violent deaths of do not rest in the underworld. The indications that one may
become an etemmu is clear in that there is a willed desire to remain in
existence or connected to the world of the living.
Entrance to the underworld is found in the West Mountains of Mashu,
guarded by a Scorpion-Centaur and his Bride. Going forth into the
underworld is by entering the River of the Underworld. This river is the
eternal flowing of ancient waters into the earth. Lamashtu/Labartu returns to
the underworld upon a boat with her travelling beast which she rides upon
when upon the earth. There are similarities between the Assyrian-Chaldean
underworld and that of the ancient Zoroastrians in the Avestan/Bundahishn
texts.
Nergal, the Lord of the Underworld has a guardian or watchman who is the
‚Lurker of Nergal‛, his touch cannot be broken and once he has seized as man
will not release. This underworld god is very similar to the Zoroastrian
Astwihad/Astovidat or ‘bone divider’, the death-demon who seizes the spirit
of the dead and takes it to Vizaresh, who holds unto the shade for three days
and nights.
Luciferian – Babylonian Magick is found herein as more of a complete
blending of a physical world and that of a ‚shadow world‛. In Kigallu, the
dead are judged by their own merit. If you have lived according to your
desires; having basic consideration for others, living a guilt-free life then you
shall not be devoured by the children of Nergal. The Kassapu shall seek to
‚transform‛ the self into first an etemmu or gidim and then as a God, or in the
‚model‛ of the Seven Maskim who are not bound by any other gods, although
they interact when needed.
The underworld is a place of darkness, the midnight sun in which Aciel122
bestows the blue fire of the dead. Nergal is the God of Melammu who
illuminates with divine cosmic empowerment. The Kassapu will seek to
expand the Black Flame of consciousness into the shadow-world of the dead
by working with the underworld. It is the ancient tradition of the witch and
sorcerer beginning with both Babylonian and Egyptian cultures, to every in
the world. Working with the darkness of the underworld strengthens and
empowers the Kassapu into ascending then as a God or Goddess.
The underworld/netherworld, the ‚Great Place‛ or land of the dead is depicted
as being surrounded by water. Go forth to the Mountains of Mashu there will
be a great river which is guarded at the entrance by two ScorpionCentaurs.
122 In Magia Aciel is listed in medieval terminology as one of the Seven Akkadian Maskim, the Black
Sun of the Chaldeans. Ritual Magic, Elizabeth Butler.

THE SEVEN GATES OF KURNUGI

An ancient city which is circular in design, Irkalla is protected by seven walls
which completely encircle it, at each gate called ‘babu’ there is a demonic
gate-keeper or ‘nigab’. A great moat of the waters of death encircle the first
gate, the very entrance. The ferryman who is ‚Humut – tabal‛, who is pitch
black in a semi-human body form, the claws and head of a bird of prey will
take you through the waters of death to the first gate called ‚Kurnugi‛ or
‚Ganzer‛.
The entrance into the underworld is through a gate called ‚ganzer‛, which has
an association to the word ‘kir’ and ‘hastu’ meaning ‚darkness‛ and ‚the pit‛
respectively. The gate of hades, or the underworld is called ‚pani ersetim‛,
‘Front of the Underworld‛ and is a literal translation of the diri-compound
called IGLKUR, thus ‘ganzer’ is the ‚entrance‛ or ‚gate‛ to the underworld.
The dead may travel to the underworld by the river in which they must ride a
boat to enter. The great goddess Lamashtu travels as previously mentioned
this way. Like the Greek Charon, Humut-tabal is the ferryman of the dead
and like the Avestan-Bundahishn Vizaresh, also drags the dead down to
Hades.
Many legends of obtaining individual power are gained from a literal journey
through the darkness, the underworld or hell. Faustian students know it as
‚the harrowing of hell‛ in which you undertake a spiritual and often physical
exercise which leads you to the darkness of the mind, the very subconscious
itself.
Ishtar journeys to the underworld to see Dumuzi or Tammuz who shall be
resurrected and is of course associated with the cycle of the Sun and growth.
E.A. Wallis Budge in his ‚The Babylonian Legends of the Creation‛ associate
Tammuz as Kingu who is resurrected by Ishtar with whom I have made
reference to in previous chapters as being Tiamat.
Ishtar journeys to what is called the Dark Palace Irkalla, or Kurnugi, the land
of no return. The goddess was determined to go; indicating the difficulty of
entering Irkalla is a difficult task in which the mind must fully concentrate.
Traditionally, Kassapu or witches enter through the dreaming place with a
repetition of words, called a ‘mantra’ or ‘Staota’123 compelling the conscious
mind to willfully open the dark gates of ganzer and enter.
Some may journey by the way of sleep or deep meditation by utilizing the
initial mantra of ‚Humut-tabal‛, from the name of the boatman on the river of
death, the ancient equivalent of Charon whose name means ‚hurry and take
away‛. Reciting this is compelling the conscious mind to ‚go forth quickly
into the darkness of the underworld‛. The ferryman is depicted as having the
head of an Anzu, which is a bird of prey. The forms which may be visualized
and assumed upon entering the underworld as in with most dark-workings
into the nightside are composite forms of birds of prey. See the description of
the Sebitti/Maskim for further associations.
Passing through the Gate of Kurnugi or ‘ganzer’
123 The Gates of Dozak, the Book of the Worm by Michael W. Ford. Succubus Productions.

Entering Irkalla is a difficult task. Ishtar already deified as a daughter of Sin

the Moon God, who is the sister of the Queen of Irkalla, being Ereshkigal,
has difficultly as she is not a specifically ‚dead‛ spirit, like the
Sebitti/Maskim Hul and Lamashtu, she may journey where she may as a
demon, yet she is a goddess in a pantheon. ‚The Descent of Ishtar‛ is an
ancient ritual associated with the seasonal change and initiation of Ishtar as
the Goddess of Love and War. She confronts her black-mirror image, her
shadow to become a balanced aspect of the psyche and nature.
The gate is entered by Ishtar reciting:
‚O watchman, open the door, open the door that I may enter, that I may
enter, I shall shatter the threshold, I shall tear down the doors, I shall bring
up the dead that they may eat the living. The dead shall be more numerous
than the living.‛
The gatekeeper replied to Ishtar that he would go and announce her arrival to
power from which Ishtar
Ereshkigal. This possesses seems necromantic exceedingly
similar to her sister Ereshkigal, although the complete powers of the
underworld and realm of shades reside with the dark aspect of the goddess.
In some ancient texts, there is a female gatekeeper of Ereshkigal who is
called ‚Amma-kurkur124‛, known as the ‚ututu‛ being the ‚Door woman of
Ereshkigal‛. She is a composite demon who has the face of a monkey.
The Amma-kurkur went to Ereshkigal and informed her: ‚your sister Ishtar is
at the gate, she stirs up the Absu in Ea’s presence<Ereshkigal was livid and
angry, her face distorted into a mask of dead flesh, crumbling off to reveal a
venomous hybrid of hag and beast, her lips as dark as the pits of Irkalla itself.
124 Reallexicon Der Assyriologie Volume 8.

‚What brings her to me? Because I drink water with the Anunnaki, I eat clay
for bread; I drink muddy water for beer? Because I have to weep for the
young who die before their time? Go forth now gatekeeper; treat her
according to the Ancient Rites...‛
THE ANCIENT RITES OF SEVEN GATES
For now Ishtar would enter Kutha in traditions of the ancient ritual of entry.
According to Stephanie Dalley, this would be from the ritual procession of
her statue from Uruk to Kutha in the month of Tammuz (June/July). Ishtar
upon entering the underworld would cause cold and lifelessness upon earth,
representing the seasonal change. She would grow darkness in her in
accordance of love to know the
mirror-image. Tammuz would be resurrected (from which Budge associated
with Kingu) and seasonal rites proceed accordingly.
The gatekeeper returned, responding to her, ‚Enter, my lady, may Kutha
bring you joy, such are the rites of the Mistress of the Earth. May the Palace
of Kurnugi be pleased to see you.‛
Ishtar is permitted to enter the first gate and enter Irkalla, however her crown
was taken from her head. At each gateway all who enter must surrender a part
of the exterior of who they present themselves to be.
At the second gate, Ishtar has her pendants from her ears removed. The third
gate her chains around her neck were taken. At the fourth the ornaments from
her bosom we stripped away. Ishtar would ask why these items were taken
and only given the reply of ‚Enter, my lady, such are the rites of the Mistress
of the Earth‛.
At the seventh gate Ishtar was finally stripped of all clothing and jewelry, she
was completely naked.
DESCENDING INTO THE DARKNESS OF IRKALLA
Upon passing through the seventh gate Ishtar, the goddess of love, descended
into the darkness of the underworld. There is little light in the underworld, no
stars to shine in this darkness. The ruling demons which dwell in this dark
place are found in classical demonic composite form; forms like birds,
feathers and still retaining a human shape in some ways.
A great city encompassed with only the blue flames flickering from the eyes
of the dead, some torchbearers twisted with arms held outwards offering the
corpse-light which burnt from the shades of the recent-dead provided an eerie
light of otherworldly decay. The dried bricks made of clay were frozen in a
state of crumbling disregard, for the city was long mirrored after the early
Akkadian and Ur built fortresses of the time of Sargon and Naram-Sin.
Ereshkigal, the dark goddess, the cold mother of deathless shades raised her
head to Ishtar and was irritated with her presence.
She looked unto Namtar her vizer and commanded;
‚Go Namtar and lock her within my palace. Unleash against her 60 of your
demons
Disease of the eyes to her eyes,
Disease of the arms to her arms,
Disease of the feet to her feet,
Disease of the heart to her heart,
Disease of the head to her head,
To every part of her altogether.‛
Ea heard of this and created a servant who would ‚go forth to the throne of
Ereshkigal, by my command she will be pleased to see you and her mood will
lighten. She will swear an oath by the ancient gods and you will request from
her the waterskin that you should drink from it.‛
Ereshkigal beat her breast and bit her finger when she had heard this, for she
responded to the messanger of Ea:
‚I shall curse you messanger:
The food in the gutters of the city shall be thy food, the sewers of the city
shall be thy drink,
the shadow of the walls shall be thy dwelling,
the thresholds shall be thy habitation,
the drunken and thirsty shall smite thy cheek.‛
‚Go Namtar‛, Ereshkigal commanded.
‚Go to the palace of Egalgina, bring forth the Anunnaki and seat them upon
their golden kussu (thrones).
Sprinkle Ishtar with the Waters of Life and lead her from the gates.‛
Namtar did this, through each gate she passed and these articles were given
back to her. She held in her hands the Rod and Ring of divine sovereignty
upon earth. Tammuz, called also Dumuzi, the lover of her youth was
sprinkled with the waters of life and clothed in a red robe shall hold the
carnelian ring and lapis lazuli pipe up from the depths of Irkalla.
May the dead rise up and smell the smoke offering of incense!‛
THE UNDERWORLD GODS
Irkalla is filled with the demons and monsters which at times plague the
living for etheric125 substance to or to spread disease, sickness or death to
man. They are also beneficial for the god or Kassapu who may seek them for
creative and power-shifting focuses.
The underworld gods are listed in a Sumerian incantation tablet126 which
defines the method of not only knowing the underworld hierarchy yet also the
names in which to call them forth or encircle the Kassapu with the darkness
of their essence.
125 The gods, demons and spirits are fed from the offerings be it incense, libations, blood and prayers
which fuel their existence in the non-material physical plane. Gods accept offerings in accordance with
their specific role in nature or phenomena. Demons do not accept traditional offerings and only when
the Kassapu conjures or invokes the rebel gods they are fueled by the sorcerer. Demons and restless
spirits or ekimmu may feed and grow more tangible by living individual, a discipline also practiced by
some sorcerers.

126 PBS ½ 112

Nergal, called the ‘Enlil’ of the underworld. His ability to travel between the
underworld, earth and the Anu-abode like the Seven Sebitti/Maskim and
Lamashtu is noted.
Ereshkigal, the Queen of the Underworld. Contrary to later belief, she is not
secondary to Nergal yet holds him as equal according to the reflection of
customs at the time.
Ningishzida, called ‚The Throne Bearer‛ of the underworld.
Namtar , the chief nagallu of the underworld and vizer of Ereshkigal. The
connection between ugallu-lion demons and the form of Namtar is noted.
Husbisa, called the steward of the underworld.
Sarsarbid, called the butcher of the underworld. Etana is called the ‚Vizer‛
of the underworld.
Gilgamesh, the great hero who is deified in the underworld.
Nedu - The door-man of the underworld is called Nedu, which draws an
association to the ‚Butcher of the Underworld‛ by the Sumerian Neduku.
In the lower region of Saplatu, the Anunnaki reside who dwell in the
underworld. These gods are involved in decisions and justice which may go
outside of Ereshkigal’s operating agenda. The underworld is partial home for
the Seven Maskim/Sebitti, these evil gods do not reside here exclusively and
also travel to places upon the earth (although they find little rest in the
physical world), the Absu (the seven associate with Ea and dwell there at
times), and the heavens of Anu (the highest abode of Anu, their father).
Shamash, the sun god does visit the underworld and become ‚the Black Sun‛
which later medieval grimoire traditions called ‚Aciel‛. Shamash in Hymn 31
mentions the Sun God Utu enters the underworld along with the underworld
kusu, malku and Anunnaki gods. This is perhaps a shadow aspect displaying
Nergal who is associated with the sun as well.
In the underworld, Nergal is upon a great throne along with Ereshkigal
holding his two-headed lion mace. In previous Sumerian periods, Ninanzu,
the Serpent-god is the king of the underworld and his bride is Ereshkigal.
Namtar, the vizer of the underworld surrounds the throne of the king and
queen along with his wife, Khushbishanga, a powerful dark goddess who is
called upon it rites of exorcism and is who described as having the head of a
kuribu or griffin.
The Sedu Limnu, known as the ‚Evil Genius‛ or man-bull demons that drink
blood are found there and also the Ugallu, the Lion-Demons first created by
Tiamat and who now serve Nergal have the heads of demonic lions and bear
the talons of the eagle.
In addition, Mutu who is ‚death‛ has the head of a snakedragon, Mukil res
lemutti, the ‚upholder of evil‛ who has the head and wings of a black bird.
Humut-tabal, the Ekimmu (ghost or haunting shade) who has the head of an
ox), the Utukku lemnu or ‚evil spirit‛ who has the head of a lion, claws and
eagle-talons for feet (perhaps being the same as the Gallu demons of Nergal),
the Sulak (a lion standing on two legs), a demon called ‚Mamitu‛ which
means ‚curse‛ and has the head of a horned goat, Bedu who is the porter of
the underworld who has the head of a lion and bird-talons, Mimma lemnu
which is ‚any evil‛ who has two heads, one of a lion and one of a bird of
prey, Allu-happu who is ‚net‛ which also has the head of a lion and Muhra
who is ‚confrontation‛ and three feet, two of a bird and the rear one is of a
bull. Within the underworld is also Ningishzidda, Caduceus and two the
Serpent-God who bears the
cerestes-cerestes serpents on his shoulders, is able to offer clean water to
Ekimmu to drink if he so wishes.
ENTERING THE GATES OF GANZER

The Threshold of Irkalla

The words should be recited before meditation. You should not be expected
to memorize these words as it would be counter-productive for inducing
dreams. You should have a sheet of red to which you use as a blanket as a red
sheet was wrapped around the corpses buried with them in Babylonian
times127.
The words of opening the gates ‚ pi-ta-a ba-ab-ka-ma lu-ru-ba-
a-na-ku
127 Myths from Mesopotamia.

Sum-ma la ta-pat-ta-a ba-a-bu la ir-ru-ba a-na-ku a-mah-ha-as

dal-tum sik-ku-ru a-sab-bir a-mah-ha-as si-ip-pu-ma u-sa-bal-kat
dalati u-se-el-la-a mi-tu-ti-ikkalu bal-tu-ti‛
THE SEVEN GATES OF IRKALLA
1 – Gate of Nedu
2 – Gate of Kishar
3- Gate of Edashurimma
4 – Gate of Enuralla
5 – Gate of Endukuga
6- Gate of Endushuba
7 – Gate of Ennugigi
Through the Gates and the Offering
Thinking of Seven specific articles of clothing and jewelry which express
who you portray yourself to be and surrender one at each gate. Visualize this
offering at each moment you are meditating, however keep your thoughts on
track!
Entering the First Gate: ‚I shall remove (item named here)‛ The response of
the gatekeeper:
‚Enter, my lord/lady, may Kutha bring you joy, such are the rites of the
Mistress of the Earth. May the Palace of Kurnugi be pleased to see you.‛
The Six remaining gates:
‚I shall remove (item or material representation)‛ The response of the
gatekeeper:
‚Enter my lord/lady; such are the rites of the Mistress of the Earth‛
When you enter the seventh gate, you should cease your working and go
directly to sleep. In many such workings, there will be horrific images,
melancholy ones and what could be deemed ‚images‛ and ‚messages‛ from
the Dark Goddess; however this should be left to individual interpretation.
Think of the essence of the ritual: you are stripped of all clothing and items
which draw association to who you seek to present yourself as. What is left is
the essence of being. This is the cornerstone and foundation for which the
Luciferian/Satanist/Kassapu builds upon.
Upon waking, visualize that you have taken each item you left at each gate
and return to the world of the living. Thank the Mistress of the Earth and
offer a small amount of incense in her name. Before you undertake any other
rituals in this chapter, it is significant that you practice the act of dream
projection as simply described here. In order to seek the shades of the dead,
the demons long forgotten in flesh it is important to gain a deep and
consistent understanding of the nature of the darkness as it stares back into
you.
THE RITES OF MUSELU EDIMMU (The Raiser of the Dead)
Necromantic Sorcery
You should have a human skull on your altar; the top may be inscribed with
the intent of the spell. You may use a grease pencil or another removable
substance to write upon. Your own blood may be used also, however be
aware it will flake away once dries within a few weeks. In the right
conditions, it will remain longer.
When performing this ritual, the skull must be placed within a flour circle, in
which the ghost shall be encircled in. You may place a crystal within the
skull as well. If you have no access to a real human skull, a skull-carved
crystal skull will serve well.
After you offer libations outside after the rite, the skull may then be removed
from the circle and placed on the altar. This follows the same for a doll/figure
in which the ghost will dwell in if you have no skull to use.
You may use the ground up remains of a centipede, a lizard, snake, spider,
dust/dirt from the crossroads and human bone dust in a powder mixture. This
powder should be placed in a small bottle or container. This powder may be
sprinkled in the bottom of the skull or placed in the figure. The remainder of
the dust should be rubbed on the vessel with the ghost or Namtaru when you
wish to communicate with it via dreams or omens.
Burn cedar incense for the spirits of the underworld.
ENSORCELMENT OF THE UTUKKU "Who are you? Who are you one
who seeks out the life? Uttuku-demon, Sedu, Ekimmu, Gallu-demon.
Unto the Harlot and the Hand of Death they bring I shall pour forth water to
you, I shall utter spells unto you
You may be a ghost that hath come from the earth
A phantom of night which wanders from the grave A man which died
unmarried
One who lieth dead in the desert, uncovered.
Raise ghost unburied, ghost which none cared for.
Ghost which none would offer to; Ghost which none to pour libations.
Come forth Labartum, Hag-demon, Ghoul and Ahhazuspirit.
Come forth weeping ghost of the woman who hath died with her baby at the
breast.
Gather unto this vessel, this skull<make your dwelling for now here.
May the dust bring forth a ghost unto me. Skull of skulls, I summon you!
May that which dwells within the skull answer my request. Shamas-Nergal,
opener of the darkness I command this! Ghost, You are named with my
purpose: Utukku, who shall (insert purpose in one line). I will offer libations
each time I require your service.
SPELL OF OFFERING LIBATIONS TO THE UTTUKU-
GHOST BEING SUMMONED
By the Hand of Ishtar, Restless Spirit hear me! I pour out this libation to you,
that you might drink. Come forth and enter the vessel I have prepared for
you. By Anu be summoned! By Ki be summoned!
OBTAINING AN OATH TO THE UTUKKU
If you have a small torch or well lit candle, you may obtain a bond with the
shade, utilize a red cord which will represent the energy given to the Utukku
and that which flows to you as well. Offer the Libation as above, hold then
your flame up:
By the Hand of Ishtar and the Fire of Girra
I give you the libation and you shall come to my service when I call. You
shall not seek to harm or distress me; else I shall devour you and cast your
remains of spririt back to the mouth of Queen Ereshkigal and Nergal.
If you keep the oath I declare, I shall maintain my oath to not trap you longer
than needed.
THE CURSE OF THE EKIMMU To Attach a Ghost to a chosen
victim in the Grave
This ritual should have a figurine of your chose representing the victim your
intend it for. The figure shall have a black cord (non-Sebitti cord) wrapped
around it. The incantation shall be recited by a single black candle and then
taken and buried over the grave of another. This method is from an old Maqlu
ritual.
Nergal, Lord of the Grave
Lord of the Seizing Hand
I make this figure as the image of (name) Hail thou Ereshkigal
Dark Lady of the Grave
I summon Ekimmu from the grave, which by the knots in this cord shall be
bound to this man.
Lord of Terror, send the spirit up for a time. With this burial of this man,
shall the shade attach to him! To drain him of energy and vitality!
To care not for life or his future!
I summon the Asakku demon, the seizing demon To bring him pain and
sadness
By the names I condemn you!
Utug-Hul! Alu-Hul! Gidim-Hul! Mulla-Hul! Dinger-Hul! Maskim-Hul!
By Ereshkigal, send a hungry phantom and attach it to this victim, who is
bound in the cords of darkness.
With cloth as the shadow of darkness I cover him Into the dark earth and
grave of another he is placed! Attach to him!
By Nergal it shall be!
Take the doll representing the victim and bury it in the earth on top of a
grave near the surface.
THE LUST OF ERESHKIGAL To seek Ereshkigal in Dreams
Mistress of the Earth, I offer to thee libations of water Queen of Irkalla, I
offer to thee the smoke of incense Ereshkigal, I send forth my voice to thee.
Send me the nightmares of your presence That I may have a glimpse of your
divinity I give you libations and fumigations as all other gods For you are
most loved, ancient and beautiful! So it is done!
CHAPTER SEVEN
ETEMENANKI The Tower Of Babel ASCENSION AND
BECOMING GOD LIVING IN FLESH
ETEMENANKI The Tower Of Babel ASCENSION AND
BECOMING GOD LIVING IN FLESH
In Babylon there were great temples built of brick and carefully ascended into
the sky, the building becoming a great dwelling for the gods and to be cared
for by the priesthood and kings of Babylon.
The Ziqqurratu or Ziqqurat is a word associated with the Akkadian zaqâru,
meaning to ‚raise high‛. The Sumerian word ‚E-temen-an-ki‛ is ‚House of the
foundation of Heaven and Earth‛. By the etymological ‘foundation’ of the
word we can see the possibility of a further inspection of the Great Work
itself.
The mythological Tower of Babel, long associated with the Biblical enemy
and great conqueror, Nimrod. As with all myths, there is a level of
symbolism and actual fact therein. During the period of my early initiation
into the SabbatCult of dark witchcraft, I was told ‚there is truth within the
circle‛ or myth transferred into meaning, purpose and inspiration.
In Babylon, great Ziggurats or towers were built to the Gods. These towers
often curved upward in seven levels and the top was an open sky place for
offerings to the Gods. Etemenaki which was built by and translates ‚Temple
of the Foundation of Heaven and Earth‛, obviously relating to Anu and Ki.
This Ziggurat was dedicated to Marduk, the God of Babylon.
The Etemenanki was built sometime around 1700 BC and was destroyed and
rebuilt several times. Alexander the Great was planning to have it rebuilt
before his untimely death. Antiochos I Soter sacrificed to the gods on the
remains of the Etemenanki.
The Tower is Built in accordance with the classical 7 planets, from which a
God or Goddess is associated with in Babylonian-Chaldean religious rites.
E.A. Wallis Budge defined through Rawlinson the levels and planetary
association of the E-Ur-Imin-An-Ki or Etemenanki as the following. In
modern Luciferianism, the Chaldean planetary associations hold significance
with initiation and the Gods associated with them.
In Luciferianism in relation to Chaldean Magick, the aim of the Kassapu is to
in a balanced sense ascend through the levels (symbolized as the Tower of
Babel) to become a living, embodied God. The Kassapu equally works with
the darkness as well, accumulating power through knowledge and experience.
The following rite should be utilized before ascending the specific level you
are opening. For instance, it may be recited by the Kassapu before a specific
working, the following rite is balanced with the Adversarial spirit and thus
aligns the mind towards the great work. Upon performing the incantation you
may utilize the hymn to the particular god you are working with.
RITUAL OF ASCENSION
PART I Opening the Gates of Anu and Ki INCANTATION OF
ANU AND KI
AN (x 7)
Uplifting the arms and reciting/vibrating the word towards the sky
KI (x7)
Lowering the arms and vibrating towards the ground
PART II CONJURATION OF THE SEVEN EVIL GODS
Destructive Storms and evil winds are they! The evil blast that heraldeth the
baneful storm They are might sons, Heralds of the Pestilence
Throne-bearers of Ninkigal
Seven gods of the broad heavens and earth Seven devouring gods are they!
Seven evil demons, Seven evil gods!
By Heaven be summoned! By Earth be summoned!
The First of the Seven is the South Wind from which he brings on pestilence
wings the powers of the air The second is a dragon with mouth agape, a
hurricane that none can withstand
The third is a grim leopard that carries off the young The fourth is a terrible
serpent
The fifth is a ravening wolf which has no restraint The sixth is a rampant
Giant which is against god and king The seventh is an evil-wind storm
Demons as raging bulls, great ghosts who rampage against the sky!
Thou Seven evil gods who spill blood like rain Devouring the flesh and
sucking their veins, Arise! Hail thou Seven demons of violence, Ceaselessly
devouring blood!
Attend my rites of darkness! Enter my body and mind That we shall be one
manifestation of divinity selfilluminated!
PART III INVOCATION OF THE GODS
Assur, the great Lord, the King of all The great gods; Anu, King of the spirits
of heaven and the spirits of earth, of the world; Bel Ea, King of the deep,
determiner of destinies, The King of crowns, drinking in brilliance; Rimmon,
the crowned hero, the Sun-god The Judge of heaven and earth, the urger on
of all; Marduk, Prince of the gods, Lord of battles;
Adar, the terrible, Lord of the spirits of heaven earth, The exceeding strong
god; Nergal, the powerful god, King of the battle; Nebo, the bearer of the
high sceptre, the god who ascends through the temple within; Beltis, the wife
of Bel, Mother of the gods; Ishtar, sovereign of heaven and earth, Queen of
onslaught and battle
PART IV FILLED WITH THE EVER-BLAZING FLAME
I am (name), Envenomed with the bile of the gods, prince and earthly
manifestation of Kingu, the one who holds again the Tablet of Destinies and
who is filled with the ever blazing flame, King of all the four zones of the
Sun and who is illuminated with mantles of radiance, arise twelve powers of
darkness and primordial chaos!
With the Imhullu Wind I sent forth my sorceries against that which displeases
me. I am the one who holds the tempest, the whirlwind and the great flood-
weapon.
Nebo, the great god, rises through me For I have decreed the destiny of my
existence! To the sea of the setting sun my shadow shall transverse. My
weapons on the sea I shall rest. Victims for my gods I shall take.
Like Shalmaneser I will feed the gods Not with Blood yet with spirit-energy.
It is Nergal who bestows the Black Flame of Melammu! So it is done!
Anassi diparu I Raise up the Torch by Marchozelos
ETEMENANKI

ASCENDING THE GREAT TEMPLE OF THE GODS Level 1:

Planet: Saturn (bottom)
Color: Black
God: Ninurta
Adversarial God: Musimigin (Seven Headed Dragon-Serpent)
Therionick (Primordial) Association: Knowledge of the core desires driving
the sexual urge/motivation, the seven headed dragon which brings
death/transformation. The union of Ninurta and Musimigin manifests in
Mercury.
Initiation Focus: The first level of self-understanding through the Therionick
dream-form of Musimigin/Ninurta. The chaos of darkness and fire which
initiates change in life, death is a symbol of this change. Embrace your inner
and wordly confrontations to perceive opposition and the calculation of
overcoming.
Level 2:
Planet: Jupiter
Color: Red-Brown
God: Marduk
Adversarial God: Tiamat
Therionick (Primordial) Association: The Griffin-Dragon manifestation of
Tiamat representing chaos.
Initiation focus: Perception through experience in understanding that good
and evil do not exist within any measurable or realistic way: for instance,
look for driving goals or self-gratification in every act a person does:
especially good or chairity acts. Reward system is often public recognition,
soothing guilt, etc. Understanding that evil acts are often the outward
disregard for the social contract within community, thus maintaining the
individual and collective betterment in society is beneficial to the self. The
cycle of human interaction should be explored on this level. Once
comfortable with this study, calculate your own perception of good and evil
and logically study each until beliefs are broken or enforced. Tiamat and
Marduk are the inner chaos and order which are ever changing and evolving.
Chaos is certain, order is not. Thus temporary order is the manifestation of all
significant aspects which support the Willed desire of the Kassapu.
Level 3:
Planet: Mars
Color: Red
God: Nergal
Adversarial God: Namtar
Therionick (Primordial Association): The lion-demon Ugallu, using desire
and inner aggression to accomplish goals. Namtar is the god of disease, thus a
not-so-gentle reminder that our flesh is temporary.
Initiation Focus: Use your angst or high-driven desire to tactfully and
strategically achieve your goals. Nergal is the underworld gods of the dead
yet also an ancient lord of war, fire and violence. He gained his throne with
Ereshkigal by forcefully compelling her desire. Namtar is the viser of
Ereshkigal and a great god of death, his power is to remind us that we must
act now rather than later if time over procrastination may rule.
Level 4:
Planet: Sun
Color: Gold
God: Shamash/Utu
Adversarial God: Nergal (Shamash in underworld: Black Sun)
Therionick (Primordial Association): The Black Flame, the blazing fire which
fills the deified individual, this is consciousness refined through the
awareness of selfmotivated and directed accomplishment.
Initiation Focus: Meditate and focus your thoughts towards conscious health,
expanding and improving the world around you in a daily perspective
according to design. The darkness of the path of the sun in the underworld
manifests as Nergal, thus the isolate darkness which is the cloak which masks
the Black Sun of rebellious spiritual awareness.
Level 5:
Planet: Venus
Color: Yellow
God: Ishtar
Adversarial God: Ereshkigal
Therionick (Primordial Association): The hybrid birdserpent-human form,
representing the liberating aspect of the mind in dream/nightmare. The bird
form relates to the travel of spirit in the form of raven/crow/bat/hawk. The
serpent is also highly significant to this level relating to the fertility of the
mind and body.
Initiation Focus: Ishtar is the deific mask of war and love, the balance of
achieving peace and order through overmastering power and violence. We
may find that Ishtar is a goddess who brings pride, health and love to the
collective mind of the individuals working with her, yet she thrives on blood
and death to feed her spirit. Look to the nature of the world around you:
power is achieved by overmasting alternative views and convincing the
majority that yours offers more conclusive benefits. This is the type of
‚violence‛ referred to her. Her balanced manifestation is all around you in
nature and the existence of human beings. Use attacks and worldly war in
offering to Ishtar, reciting her hymns and incantations depending on goal
when you hear of war/attack news via news programs.
Ereshkigal is the vampiric/demonic mask of Ishtar, the cold corpse-demon
Queen of the underworld. Ereshkigal is the goddess of the darkness of Irkalla,
she is the mother of shades which haunt the underworld and those wandering
upon the earth. Ereshkigal may be offered to by your own blood and a
libation poured into the dark earth with honey/water and even jasmine.
Ereshkigal is an initiator of dark magick if you able to face her. Representing
the darkness of the subconscious, the mother of serpents will bring the
Kassapu great power within the workings of sinister or demonic magicks. Do
not submit to the great mother, look to the model served by Nergal in
obtaining nightside deification or spiritual liberation from the mere restraints
of the material/physical world.
Level 6:
Planet: Mercury
Color: Blue
God: Ningishzida/Nebo/Ninurta Adversarial God: Azag/Anzu
Therionick (Primordial Association): Azag is the embodiment of chaos from
the mountains, or the upper lands of the Gutian and other tribes who raided
and battled against the Assyrians. Azag or Asakku manifests as a fever
demon that kills humans by sickness when he desires. This is the level of
self-transformation and ascending into a divine yet living consciousness. The
deific mask of Azag brings the power of the primordial, the burning urge to
compel your future.
Initiation Focus: Ninurta is the forcefull accomplishment of this by the union
of the Seven Headed Dragon-Serpent or Azag as a force of order controlling
and focusing chaos. You have through previous levels learnt the methods and
secrets of compelling and creating the future you desire. Now your task is to
focus and determine the isolate aspect of the psyche, what makes you
specifically ‘individual’ in a world of like-minded ‘individuals’? This is a
process of self-deification as a living power, thus a time of immense
initiatory boundaries broken and order reshaped.
As Ningishzida, the throne-bearer of the underworld is the one who holds the
keys to knowledge. As the caduceus, the balance found in union is presented
in the fertile and evertransforming (shedding) essence of the serpent. Nebo is
the god who decrees destinties, who holds the power of willed divination.
Nebo is the god which inspires the Kassapu to focus the Will towards self-
determined areas of achievement and knowledge.
Level 7:
Planet: Moon Color: Silver God: Sin
Adversarial God: Seven Maskim / Kingu
Therionick (Primordial Association): The rebellious gods are the very
foundation of independent and isolate consciousness. As one ascending in the
model of the Seven, focus intimately upon the aspects of the Seven Demons
and their powers independently and as a whole. You should then focus on
encircling, eclipsing the moon and by devouring Sin, utilizing your
dreams/nightmares to understand the individual consciousness. Kingu is the
illuminated, empowered rebel god who is the greatest among them, thus a
power rising through you.
Initiation Focus: Sin brings great illumination of the psyche through this
process. Listen to your instincts, dreams and visions brought to you by Sin.
Look to nature and how instinct as well as the need for survival in creating
powerful, balanced and often dangerous predators. The Seven eclipsing the
moon god are the primordial powers and rebels who resist those who dictate
‚how‛ you should feel, in addition devouring the wisdom of the subconscious
to grow stronger through perceiving the subtle balance of nature.
THE TRIAD OF TIAMAT – KINGU – MARDUK The Hidden
Ascending Formula
The pivotal direction of sorcery in the art of self-deification and Theurgy as it
is depends on the axis of Tiamat – Kingu and the unlikely Marduk.
Beginning with your earliest meditations of the Gods, moving through
incantations and the initiatory work of awakening the gods in your flesh will
you then be prepared for the balanced work of the Maskim.
In the work of Ascent you will raise Tiamat and Kingu by the Sebitti within
the self, upward through the aspect of Marduk, from which you will work
with via invocation and works therein.
Just as the ‚Piristi ilani rabuti128‛ states, Tiamat manifests in accordance with
the Luciferian tradition, she appears as the war goddess Ishtar of Nineveh
who was the wet-nurse of Bel.
Tiamat, that cunning serpent, the primordial darkness from which we emerge
is wise and eternal just as her coils crash in the abyssic waters.
Thus you will experience of the result of the Theurgic work of self-
deification; Marduk is conquered from within; thus the Gods will be brought
forth again in balance.
128 Mesopotamian Cosmic Geography. BIBLIOGRAPHY
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Unity and Diversity: Essays in the History, Literature, and Religion of the
Ancient Near East (Studies in International Affairs, No. 22) - The Johns
Hopkins University Press - Professor Hans Goedicke
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1921)
Birth in Babylonia and the Bible: it’s Mediterranean setting, M.Stol Spirits of
Against Babylonia, Being Babylonian and the Demons, Ghouls, Vampires,
Babylonian Star-Lore, Gavin White
The Leyden Papyrus, An Egyptian Magical Book Edited by F.LI. Griffith &
Herbert Thompson Dover, 1974
Mystical and Mythological Explanatory Works of Assyrian and Babylonian
Scholars
Prayer, Magic and the Stars in the Ancient and Late Antique World Edited by
Scott Noegel, Joel Walker, and Brannon Wheeler. Pennsylvania State
University Press.
The Image of the Netherworld in the Sumerian Sources by Dina Katz
Mesopotamian Protective Spirits F.A.M. Wiggerman
Mesopotamian Witchcraft Ancient Magic and Divination, Abusch The God
Ningizzida by E. Douglas Van Buren
Tiamat by George Barton
The Fifty Names of Marduk in ‚Enuma Elis‛ by Andrea Seri Enuma Elis and
the Transmission of Babylonian Cosmology to the West by Philippe Talon
The Sun at Night and the Doors of Heaven in Babylonian Texts by
Wolfgang Heimpel, Journal of Cuneiform Studies, vol. 38. No. 2 Autumn
1986
Reallexikon Der Assyriologie, Erich Ebeling, Bruno Meissner Magico-
Medical Means of Treating Ghost-Induced Illnesses in Ancient Mesopotamia
by JoAnn Scurlock, Brill-Stix.
Pazuzu by Nils P. Heebel, Brill-Styx 2002
Demons and Population Control by Erle Lichty
Birth in Babylonia and the Bible it’s Mediterranean Setting, M.Stol Styx
Publications 2000
Triumph of the Symbol – Tallay Ornan
The Storm God of the Ancient Near East by Alberto R. W. Green Astral
Magic in Babylonia by Erica Reiner
The Tresures of Darkness by Thorkild Jacobsen
Babylonian Magic and Sorcery by Leonard W. King, M.A.
Tiamat’s Brood by Alastair McBeath
Mystical and Mythological Explanatory Works of Assyrian and Babylonian
Scholars by Alasdair Livingstone
The Literature of Ancient Sumer by Jeremy Black, Graham Cunningham
Birth in Babylonia and the Bible its Mediterranean Setting by M. Stol,
Cuneiform Monographs, Styx Publications 2000
Ezekiel 32: Lion-Dragon Myths by Theodore Lewis, Journal of the American
Oriental Society, Vol. 116, JSTOR Publications.
The Staff of Ninsubura, Studies in Babylonian Demonology, II, JEOL 29 by
F.A.M. Wiggerman
Transtigridian Snake Gods, Sumerian Gods and their Representations,
Cuneiform Monographs 7
Exit Talim! Studies in Babylonian Demonology I, JEOL 27
Deliver me from Evil by Graham Cunningham
The Melammu as Divine Epiphany and Usurped Entity by Mehmet-Ali Atac
in Culture and History of the Ancient Near East, Volume 26. The Symbolism
of the Biblical World by Othmar Keel
ABOUT THE AUTHOR
Michael W. Ford is the author of Adversarial Light-Magick of the Nephilim,
The Bible of the Adversary, Liber HVHI, Gates of Dozak, Luciferian
Witchcraft and many more titles. Mr. Ford is an initiate and Magus in The
Order of Phosphorus, for which he is founder. As well as being a founder of
The Black Order of the Dragon, a coven centered on dream/nightmare
vampirism and magick, Ford is also an initiate of Charles Pace’s Sethanic
Cult of Masks, which he has authored a book on. Michael lives near Houston,
Texas and has Seven Snakes and three dogs.
ABOUT THE ILLUSTRATOR
Marchozelos is a Priest in the Order of Phosphorus and is an initiate of The
Black Order of the Dragon. Marchozelos is an artist who is inspired by
Austin Osman Spare, the cult of dreams, surrealism and much more.
Marchozelos is also the founder of Death Posturelis and is a musician in
Graven Pestanz and Black Funeral.
For Ritual and Magickial Supplies including books, visit
www.luciferianwitchcraft.com