dveoieii jo · 2019. 9. 27. · elelogap, the spirit of the \taters elelogap is a spirit of the...
TRANSCRIPT
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ELELOGAP, THE SPIRIT OF THE \TATERS
Elelogap is a spirit of the True Grimoire, and of the Key o/Solomon deliveredby Armadel. The first part of the spirit's name comes from ancient roots
meaning'elevated, exalted, high, praised'. It can be seen in the Greek Eleleu,'praised'whence comes Eleleus, a title of Bacchus (the praised). The equivalentHebrew root gives us 'Haltelujah': 'God be praised'. It can be seen also inHelel, a Hebrew title of Venus as Morning Star, which is to say Lucifer.
An important spirit in several Grimoires is 'Gaap', also called Gap, Goapand even Tap. In some classifications Gaap is one of the Elemental Kings, inothers he is the 'guide [the word used can also mean the leader] of the fourprincipal kings, as mighty as Bileth'. '!7hi1e Bileth is counted the first andgreatest King among 77 princes of demons in these sources, he is also the firstminister of the King of 'V7ater in'The Sworn Book of Honourius the Maglcian' .
The Four Elemental Kings were not included among the 77, who indeed
answer to them. This permits an interpretation of Bileth as a secondary Kingof 'Water, to whom Gaap is equal or equivalent. Although references to these
Kings are extremely complex and muddled in the late Grimoires, enough is
known to identifi' Gaap as a King of 'S7ater.
It is likely too that he is descended from the Egyptian god Hapi, also
called Hep or Hup. Hap was the God of the Nile and an extremely populargod among Egyptians of all classes with many household shrines. He was
worshipped at Nilopolis, and also at the shrines which marked the boating
stages, about a hundred in number. The Nile represented also the Celestial'Waters or'World Ocean in which all existence is afloat, and upon which the
stabiliry of all things depends. His name also resembles the Egyptian Qebh,'cool and refreshing water', which is also a title of the rejuvenated magician.
From this it is possible to translate Elelogap as: 'the Higher'Waters', 'Praise be
King of the \Taters' or 'Praise the Cool Refreshing'Water', or perhaps most
simply: 'Holy'Water'.Hep or Hapi is always represented as a man, but his breasts are those of
a woman, indicating the god's powers of fertility and nourishment. The twokingdoms of Egypt, North and South, each had a form of Hapi, that of theSouth being Hap-Reset, and of the North HapMeht. It is a possibility that theandrogynous image of Baphomet was partly inspired bv Hapi of the North.Hapi of the North also appears in the splendid Zodiac of the Ptolemaic templeat Denderah, bearing t'wo vases, representing the Zodiacal Sign of Aquarius.
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THE NATURE AID \TORKINGS OF ELELOGAP
There is a traditional classification of spirits, developed in ancient times
and reformulated in the Middle Ages, that is very much suited to the spiritsof the True Grimoire. This is the classification by Elements. The most familiarform of this is the late medieval reformulation by Agrippa and others. Intheir thinking the Elementals were comparatively lowly creatures dwelling inthe sublunary region (beneath the Moon). In this system Spirits of Fire are
referred to as Salamanders, those of Air as Sylphs, of 'Water as Undines, and
those of the Earth as Gnomes. Collectively all are referred to as Elementals.
In more ancient times the Elemental classification was quite different inmany important respects; it extended to entities that others might refer toas gods and angels. So for example, the Spirits of Fire were formed from the
fire of the starry region in which they principally dwelt. Similarly the otherElemental spirits were seen as more exalted in nature, and this status has
never entirely departed in magic or folklore, despite the classification systems
in vogue at any given time.As you may have guessed, Elelogap is no Salamander, but an Undine, and
a very powerful and important one. For a practical magician alliance withsuch a Governor is of enormous advantage, and their relationship will be
important and ongoing. Their alliance will assist a great many types of magic,
not to mention alchemy, and many aspects of ritual, besides more 'routine'magical activities from purification baths to the making of inks.
'Working with Elelogap involves any magical work concerning waterwhatsoever. The idea is to adapt your magical work so in future, whenever you
take a ritual bath or use water in any occult fashion, Elelogap will be actively
assisting you. The precise details of this work will depend on various factors inyour life and magical work. Spirit work is ongoing, like any other relationship,and as water forms a large part of much magical work Elelogap will be aspirit you work with regularly. In this way he is one of the best spirits to learnfrom concerning relationships with spirits, with a complementary effect onrelationships with people. This is in accord with the astrological connectionof water with the emotional realm. So besides enhancing the effectiveness of'routine' magical work, working with Elelogap will also have a positive effect
on your emotional life.The simplest way to begin this work is by drinking water. This is something
many'Westerners do not do enough of anyway, with consequences for their4
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with Elelogap, however, it should not come as a surprise if you find yourselfsuddenly adopting a new routine involving cleaning something or other, andfeeling happier when it is done.
Initially though, use of a ritual bath, with an address to Elelogap includedin its preparation, is a useful way of bringing the spirit into your life andmagical work. This can be done by itself, simply to work with Elelogap, orprior to any magical work of whatever nature.
One important and useful technique for ongoing work with the spiritis obtaining water for magical use. To illustrate let us begin with rainwater.Depending where you live this task might be a regular part of your magical
routine, or an occasional one. In an areawhere rain is infrequentthe significanceof the task, and the magical value of the water, will gain in importance.
The same factors determining this will also influence your choice ofequipment. All such equipment, understand, is for magical use only, whatever
it consists of. Preferably it should be new, and obtained for the purpose. Itshould also be purified and consecrated before you put it to work. This willalso involve either a dedication to Elelogap, or alternatively an invocation forassistance from the spirit.
One approach is to assemble a dedicated collection of bowls of appropriatesize, ready for instant deployment. Also required is a sieve, to be lined withclean muslin or other cloth for filtering, and an empty bowl to receive sieved
water.
ln addition you will require containers for storage, preferably fairly large.
While containers with a cap and tap are useful, it is also desirable to have
at least one container with a cover that can be removed. This permits ready
access for a variety of purposes, such as the addition of herbs, or use of a ladle(another watery instrument mentioned in the Grimoire). lt also permits you
to see the water and have a more personal and aesthetic relationship with yourwater spirit assistant.
Now by this point the more nervous among you might be wondering:'is this work with Elelogap going to turn me into an over emotional hygiene
freakl' to which the simple answer is no. 'lfhat we have been discussing issomething that is generally omitted by supposed manuals on the conjurationof spirits.
'While these appear to tell you how to get in touch with spirits, they
often do not tell you how the spirit might get in touch with you.
Although working closely with Elelogap is generally beneficial as outlined,the power of the spirit is not to be underestimated. Like water his power'seeps'
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Rainwater
Rainwater is associated with'Heaven' or Celestial gods, and its uses reflectthis association. As 'Water from Heaven it is an ideal basis for Holy \7ater, as
its Celestial origin adds to the protective and life giving power of the water.
It is saturated with the electro-dynamic solar energy by which it is drawn intothe air. It is also particularly good for healing purposes, containing 30o/o moreoxygen than tap-water and 100% more nitrogen. This underlines the ancientassociations of rainwater with Light, and the ethereal elements of Fire and Air.It is very significant that bet'ween the upper regions of Fire and Air, and thelower realm of Earth, rain is intermediate. The Greek physician Hippocratescalled it 'sunwater'. He was a strong advocate of its internal and external use,
together with fruit juices which are similarly endowed with oxygenated, solar
energised water.
A glass of pure rainwater is among the most suitable offerings for many
of the spirits involved in magic, of whatever nature. Offerings are a form ofcommunication, and Elelogap's assistance is naturally helpful in assisting
rapport via water. This particular offering is often made to spirits whose
nature is not in itself necessarily of 'Water, and even spirits whose nature is
not 'Heavenly'. This is not really surprising, as the nature of spirits is complex,
as is the nature of magical work. There are powerful reasons, which the truemagician comes to understand in time, why Heavenly water is frequendyoffered to the darker spirits.
'Working with Elelogap is a potent assistance inobtaining understanding of all these matters.
Spring Water
\7hile the significance of rainwater is profound, other rypes of water are
significant in different ways. Some associations of spring water are subtler innature than with rainwater. In the Magical Papyri and the Grimoires, andalso in folklore and mythology, water from a spring frequently concerns theUnderworld. This association is probably more widespread in other traditionsthan may appear at first glance. The Underworld association obviously holdstrue whenever used in rituals involving ancestral spirits. In various traditionsalso advanced ancestral spirits and the gods are frequently associated with one
another. A great many gods and spirits have also possessed Underworld roles,
even though in some cases these may have been forgotten. In these and other
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aser{t jo qloq ro euo g}lrn salenba ,\ruenba5 JaIEA{ Suuds pue ,ppozluapun
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oqt tnoq8norqr puno; eJB JotE^\ Suuds Jo suorlerJosse (plJoA\Japun, eql s'(em
Among traditional instructions specifically involving Elelogap are instructionson making artificial seawater where access to the sea is not available. Thisbasically involves salting the water, literally 'marinating' it, which means 'tomake like the sea'. This water was used in weather magic, for rain or snow, ofwhich neither is salry. Behind this idea lays seawater's connectionwith the Earthand Nature gods in the older sources. The principal deities of the primordialOcean were the oldest of the gods in Greek and Egyptian cosmology. That sea
deities were also the parents of river deities and lesser water spirits in Greekmythology is also helpful in understanding this idea. Similarly a good deal ofrainwater originates in the sea prior to evaporation and condensation in the
atmosphere, so this idea involves a combination of scientific understanding
and sympathetic magic. Despite this however real or artificiat seawater has nomonopoly in weather magic.'lfater from springs, streams, wells and rivers has
often been used for rain-making.There is another important aspect to the symbolism of seawater in Egypt.
Just as Osiris is associated with the Nile, so Set his rival and murderer is
associated with the sea. As Plutarch tells us: 'what is said by the Pythagoreans,
that the sea is the tears of Kronos, appears to riddle the fact that it is neitherpure nor of one nature in itself... the more wise of the priests call not onlythe Nile Osiris, and the sea Typhon; they call every source and power thatmoistens Osiris, considering him cause of generation and essence of seed, andTyphon everything hot and fiery, and of a drying nature generally and one
hostile to moisture'.Another aspect of work with seawater in ancient sources involves working
with the Goddess Venus or Aphrodite. In this case it is not the water, but thefoam specifically that is collected, and used with other ingredients in preparing
spells invoking her aid.It will not escape the notice of the observant reader that many forms of
'Holy'W'ater' involve salt. By contrast, some forms of spirit work take care toavoid salt except in purification of the parchment in advance, or in exorcism.'Sfhen working with the dead, or with underworld or infernal spirits, salt andsalnvater is only used for the two purposes mentioned. In such workings,should relations with these spirits remain amicable, they will never encountersalt in your presence.
10
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pue paredard 'paurelqo {lenads ueeg seq reqr pror etn{^r mau {angreuretlv'uapreru ur8rrn e r{q epeur rlleuorrlpen 'peerqr e ,(q punoq arB sqraq eseq1
'laBluEJeH
sB IIe^\ se deSolelg qlly\ Irolv\ rno,i,;o rred eq IIIIv\ ruaqr Suuelezn Jlasrno,i,uraqt Sumror8 are no,( jl r\lerntBN 'sqre11 lecr8ery ;o turds ayt 'pnutola17 loIoog eqt ul pellerep 'suorlercosse tuBuodurr Jo r{rlBa \ B seq sqreq esar{t JoqJell 'uolterlJlrnd;o slentrr 1eerC luarrue ur pesn IIE era^{ qrlq^\ 'dleruasolpuB rueJolreu 'lurru;o s8uds ruory aperu sr snilSradse ro ral4uuds ag1
'cle 'q13ls ateudordde ppe perlsep JI
NO-IV8VT PUD .CVH.NN + IQZNWUOV + I.IIN.IVI
NO-IV8VB + IQZAII\IUOV + IILN.IVIOVH.NN + IQZNWUOV + I-ITN-MC
'{ptnwQas
+ VIN-HdOJ'hNO]VSVS ''
+ VIN-HdOC'Z+ VIN-HdOC 'I
:tl uodn suortducsur esaql urou eJroqf, rno,{,luredro aner8ue plnol noL uorlrppe uI 'lnoqtr^\ pue urqrrd\ peqsrure^ aq plnoqs rlpeelJo eser eqr uI 'elpel peuorroq rBU B ro 'Surlnod ro; drl e qrm sdegrad rodaldurs B ot ralqo8 a8rel B uoJjt a8uer suJoJ aqJ 'peel ur lsBJ lo 'alerruer{ueero sserq jo apBU eq [eru tI 'rete^\ ]uerf,rllns ploq r(eur rl os 8rq rl aTEIAI '(uooryrv\aN reue Surxe^\ sueetu qltqlv\) tuaf,salJ sr uoot\ ar{r ueq^r ',i,rncrayrl Jo Jnoqeql uI pue ,(ep eqt uo pateJf,esuof, Jo eperu aq of sr rasradse ar{I 'snlp8radse
Jo Japluuds ralun eqt pue 'rasredse uB pelleJ ueryo 'latern JoJ lessan eqt aJB
Jetulr\ Sutnlonur sluarxnDsur lueunuord lsour o/r\l eql ailouurJ"C a?xrJ aql uI
USIVA\ CNI{IOAi{I SNOtLWfldO TVCICVW
'aldurs aruos 'arncsqoaruos 's8urueatu rrloqruLs a Er{ relel\}o saddr eseqt llv'seleld raqro pue lee4sarlt ruo5 Jete.ly\
^rrlp ol '11an E ruog Jele/v\ ol 'slueld ruory patlelloJ A{ap ol
'>lcauldtgs E ruog perrailoJ JelB^\ ol seJueJaJal eJE eJeqt e^oqB ar{t seplseg'pauezrr{lerua4xe erB suortBul^lp puB selrJ lerr8eur ur pesn JelB^\Jo saddf aq1
raluly\;o sadAa reqto
other holy symbol hung on a cord, and reuse the cord. The sprigs may theneither be simply tied together or to a wooden handle marked with appropriatenames or sigils, as desired. This sprinkler is to be made in the day and hour ofMercury, the Moon crescent, as before, indeed the asperser and sprinkler may
be made (or consecrated) at the same time.
Fill the asperser with water and bless it as follows:
'I bless and sancttfo this water in the ndmes of Nuit, Hadit and Ra-Hoor-I(lwit!
Amen.'
Then charge the water as followst
'In tlle ndmes COPH-NIA, FALUTLI, AORMUZDI, NU-HAD (E/or BABALON), and tllepotent chtefs Agliarept andTarihimal, I ask thee ELELOGAP to impart purifying power to this water
in the rites of Maglck.'
Sprinkle this blessed water on the asperser and sprinkler saying:
'In the Names of Nuit, Hadtt and Ra-Hoor-Khuit , Amen' .
\fhen this is completed sayt
'Arise, O ye creature of the (name arry item, in this case the asperser and sprinkl.er)
into initiation of tlq pure uirtues and seruice to those operations concerning spirics.'
Then consecrate the asperser and sprinkler with blessed incense. Forthis you need a censer with lighted charcoal. On this you place aromatics(preferably a mixture of aloes wood, frankincense and mace), blessing themwith the following words:
'Fiery spirit Haristum and thou wise Heramael, bless the creature of this perfume,
thnt it be a remedy for the human race, and a remedy for our souk and bodies! That aII
cre&tures breathing this fragrance hacre wealth of their bodies and souls: By the Power
of the Lord of the Aeons! Amen.'
and while perfuming them, say the followingt
I2
EI
.ureqr
Hllm lroly\ oq^\ esoql ,(q pauuo;red qenlrr qf,ns IIB ul pe^lo^ur sr 'laeurerapl
PUB IuntsIJBH sltrtds eqr qrrt\ 'de3o1e1g 'aJroturJC en{ eqt ur sluetunJlsuraqt Jo IIB roj slBnlIJ uolteJresuoJ pue uorleJlJlrnd ur pesn eJE setrr osorlJ
,'s8ulyt knu rct papaau ato Kaqt 'sluarunururasaql lo suvrp.tont atp aq \uorurDe arnd lsoyrg :JAIl{OHdVg ,H)NV ,SSV/fiIV.VSI-UVSV
NUEH .SNSET
IINN .VIN.HdOC .SISI.HSOOVO
NJNEI/{O,
:des spreznJaue puv;uadreg E qlr^\ u13 uea11 aqt to 1oog aqJ ruorJ (n) rpldg;o rardeqC eql
pue (III) relelNyo rardeqC er{t rapluudg pue resredsy agr reno peer ueqJ
;uaruv isuourroe a\i puD uns a\l lo t"o1nat3 ayt lo sauzN aW uI
isailsa? mo lla lo ruauaaanpvnalnQ aqt rcl !1astt1t otur t"amo( K.tpssatau a1i lla uwiqo mou no\i tlyl
:Dpunyt puv spuun'stu,r,ots mous lo puolsqtaypuD sauots lo an1,t"m ayt tq
lstuaualfl ayt lo anurft aW puolsuotuwq atp to aniilft atp Kq
ia1ru, wyt sr"ts a\l llD Kqpun uaftDaH to sant"nn arp Kq
uoav arp lo pro-I ayl lo &u"oytnn arp (,q
'iuatun.nsul ayt lo tutol o 'aar1t a.m[uot 1,
luaurnrtsul eqr Jo uosrro eql
'tuaurnnsul eqt Jo uosrJo aqr ureql JeAo elrJeJ ueql
;uaurv'ynlDI.rooH-DA ?uD irpDH,rlnNlo sauoylap :u4'parlsrl4ruo:na aqlr"om .Lno Dl srrll (q pun ,aQm1s n uwB (nu atnjpans|yl 1D11 os anlilft D s|yl ol aal8 pun aun 'unl4"tog puv pqutzraH slu,rds TnlnnoQpuD asrilb O 'oqD noyi op pun lsuoutlDe warC:NVd-OI NVJIJ
,VUSVCVHVUSV
IInN 'noi (q paysqiluo)rD aq lr"onb tno (put puv ,4py .Lno aq,slpr,ldg .(lq8tru O,
The Magical Bath
Ritual baths prior to ritual work are a staple part of many traditions, be itthe Grimoires, Voodoo or the temple rituals of Greece and Egypt. Such baths
are often commenced with a prayer, and in the Grimoires this is frequently
composed around the subject of water in Biblical passages. An alternative
prayer, in use by modern Gnostics, follows below. It is derived from'The Bookof the Heart girt with a Serpent', a Holy Book of modern magicians.
The Orison of the Ablution
Bless and charge the water as described above and then in place of the
Orison of the Instrument recite the Orison of the Bath, which is found in the
next section following.
I haqte descended, O -) darLing, into the blnck shining wdters, and I have plucked
Thee forth as a black pearl. of infinite preciousness.
I fol,l,ow Thee, and the wa,ters of Death fight strenuously agairut me. I pass unto
the Waters beyond Death and beyond Ltfe.
This is the world of tlrc waters of Maim; this is the bitter water that becometh
sweet. Thou artbeautiful andbitter, O gol.den one, O ml Lord Adonai, O thouAbyss
of Sapphire!
If I say Come up upon the mountains! the celestial waters flow at mry word. But
thou art the Water beyond the waters.
Vrily and Amen! I passed t\wough the deep sea, andby the ric)ers of running water
th.a,t abound therein, and I came unto the Land o/ No Desire.
Yea, also verilry Thou art the cool sti\I water of tlrc wizard fount. I haue bathed in
Thee, andlost me inTlq stiLlness. AMEN.
Employing the Magic of Water for Gnosis and lllumination
An ancient method of obtaining prophetical power or illuminationconsisted of visiting a sacred spring, fountain or other water source, invokingthe spirit presiding over it, and drinking the water. The magician and the spirit
were united through the medium of the water, and illumination followed.'S7hen this method is employed for communion with Elelogap, it may be done
with rainwater. '!7hen
employing it at a water source, Elelogap may be invoked
t4
9I
'lBnlIJ sIL{} uI Pelo^ul ssIlIeP eql Jo euo sI
srsl sseppoC eqr 'sry uaploC eqt ur sE 'q8noue ,\Surlsarelul 'pesn st 'SutsnopJarpBJ Jo ',uorsJeruurr, ay8urs e (AalznorC Jetsrelv Lg pasodruof, lentlr plpuelds
E soplruplK4 laQ!1;o rredl pluer^d eqr Jo Suruadg eqr uI 'raqto ro atull auo tB
pe,i.oldrua ueaq IIe e Br{ saup ueles Jo serurl eeJql 'eJuo 'sauen (suolsJaluul, JoJeqrunu eqJ'paIeu uene Jo 'etrJ E qf,ns Sunuro;red uaqm seqtoll elllf,IJlseJun
'aldurs Suueam eq or rseq,\snonqo sr r1 'r\lereua8 uorlelllul PUE uolleulrunllljo slentrJ ur pue 'sa1or asar{} qroq ur In}esn pue tuetod Lran sl tI 'uol}Bf,onul
uB jo tueruale f,rtelsf,e uB Jo '1entu re8rel E Jo asJnol eql uI etIJ uoltBllllJnd u
sE Jeqtaqn 's,(en snoIJBA ur parldde eq uEf, ssarord prr8uru 1n;ramod slqJ'PaJelslultuPB ueeq
sBrl (Itoqs JeJE.l!\, aqt JaUB rlaferpeuull sPBlu uoIlEJoAuI uE PUB 'pueqaro;aquorterederd lentu elqetrns B are slerluesse l,luo eqr $qr seplseg '(uepro[ ra^lU
arp ro) Bes eql ;o aceld aqt e{Et uec 'peeq eql Sursnop ro; Ja B/!\ eIBl uBf,
spueq peddnc qJIq^\ ruory ro 'peag rno^,i, r3 \ol uer no.{, qJ}q^\ olur '1moq e3re1
v 'uorlBf,o^ur ur PeurBlqo uollBllBxe aql Pue uolsJalulul eql Jo ryol{s eql Jouorteurqtuof, agf q8norql 'ssausnolJsuof,Jo selels PeflBxe Sututelqo ro; pefdepe
eq uEf, qJlqr 'arnpacord srqr ur pe lo^ur ct8eur 1n;raru.od Lran st aJeL{J
'rslrqC pasudeq
agl uodn e op E Jo turo' eqt uI rlrrdg {oH er{r Jo luaf,seP eqr PUB 'lslldegerp uqo[ Jo $lulg] euo :suot8tlar reqto uI slallered asrnol Jo., are sJegl
pu' ruroJ u'runq srtl ute'ar,{eu eq ^\otl
.,'lq plot oq,u\ - ,r.r"rrlli[:L::tJX]drlep E Jo suorlduosap lsatear8 er{r Jo euo - $sI }o uoISIA B peulelgo aq rarterd
pue (rusrldeq, srgr Jo sueoru Lg 'seun uanes ueqt ssal ou Jetezv\ eqr d\olaq PBeqsrq Surddlp pue Ees aqt ur Surpuels pe^lo ul lenlrr strlt 'autt lercads E tB sISI
ot rerterd lBluelu e sB IIe{\ ry',{uorueJef, pasl^ordurt uB BIn eJUBJa IISP of PEOJ
3r{t spur} ssB arlt ,(11enruanl 'qllr/l\ e Lq sse uB olul peuJnl uBlu E Jo salnlus^PB
eqt seqlrtrsep {ooq slH 'sISI }o seuets.{,y1 eqr q}I^\ lueue lonul aluos Suneq su
IIa \ sB lrelqns eql uo elqea8pal^\ou{ ,{ren f,1ureuef, se/t\ pue 'rt8eur Jo PasnJf,BsE/!\ snrelndv 'epls snorJas E seq eJnteu uI Jltuof, ellq^\ qllqt\ 'ssy uayloC aHI
papltuo IJo \ peteJqalef, € eloJd\ 'sntelndy snlf,nl 'setull ueruoU uI roqlntuV 'uortf,npoJlur euros salnbar 'qceordde ruoJe#lp JeqleJ 'ratllouy
'l1lds tueplseJ eql Jo uorternfuol eql;o rred sE Jo 'uotunturuof, Joj
OF \yATER ELEMENTALS IN GENERAL
77. There are certain'Water Elementals whom Orpheus calls Nereides,dwelling in the more elevated exhalations of 'V7ater, such as appear in damp,cloudy Air, whose bodies are sometimes seen (as Zoroaster taught) bV moreacute eyes, especially in Persia and Africa.
Chaldean Oracles of Zoroaster
'Hear me to the end and know that the seas and rivers are inhabited as wellas the air. The ancient Sages called this race of people Undines or Nymphs.There are very few males among them but a great number of females; theirbeauty is extreme, and the daughters of men are not to be compared withthem.' [Comte de Gabalis. Discourse II.l
In Hispanic folklore there are spirits named 'water maidens'. These are
female spirits of small size, each having a star in their forehead, a shimmeringstraw coloured body and flowing golden hair. In addition they wear whiterings on their right hands, and a gold band with black stripes on their leftwrists. Yellow flowers spring from their footsteps, which may be carried as agood luck charm by those who find them. These spirits are typical Undines orwater spirits in benevolent guise, who are among the followers of Elelogap.
The Undines of modern occultism are identical with the water Nymphs ofancient lore. There were two main classes of Nymphs, those of the land andthose of the sea, although - if you will forgive the expression - this divisionis far from water-tight. The sea Nymphs were called by various collectivenames and were associated with rivers, streams, pools, lakes and fountainsas well as the sea. These Nymphs were female deities of the ancients, thoughmost were not accorded the same status as the Olympians and other superiordeities. They had few temples, one being the Nymphaeum at Rome, adornedwith their statues, and with refreshing fountains and waterfalls, offering anagreeable coolness. As offerings they received milk, honey and oil, as well as
the occasional sacrifice of a goat. They are generally represented as beautifulmaidens, veiled up to the middle. Sometimes they hold a vase, from whichthey seem to pour water. At other times they hold grass, leaves and shells. Itwas considered unfortunate to see them naked, the result being delirium.They often dwelt in the sea, or upon rocks and mountains, or in woods andcaverns. Besides these places grottoes were their frequent habitation, decorated
t6
LI
'WlDaffb itpssatau puD auunr? acpaI WlA'ytpaqruDpunqD sanr panns rno uo PuaS
latanas yiprm qilm yiroa aqi alaqs oi asDn PUV
'taipld Kru ol ua$\'sma,lap ?ass4q'awo3:tuaft tot ptm1a173nns 'pailtxa aatp Kg
'iua4 sunftDJ l;.nas u sputm 8urt"1sn1q uaq6
'a>pqs srsnq (:1oy(patnsoaruun s(qir,DE ?rlla>lDtu unt nrno{ asoym '11D lo a)rnos 'uotutop waJ'D
laarp ot pauolntnu Suopq 'rpunoq aPlm s(qtrDE puvoas 3ur11ot" arp lo uonnpunol >lrDP ayl
:utaru ayl y8notyl SurCt"ol8 (s1st1.to u.Ena t'rc9
'urD.tl 4t ut Surpuaun) n{du(u hl{ y1!A
'{aap arp lo uoturvp 'uoaln"tac llpas uI
Qaa>l unatg lo stoot ayi Htop oryn 'no11 g
('qu,(11;o Suuago esuef,ur ue dg paluedruof,Je eg ol)snareN o1 uur[11 erqd.lg
'sraznod Sur8ueqr adeqs
pue lrtaqdord glytr po8 eas reqtoue snetord JeUe ',uealot4, pellef, IIIts sl PUEslurds Jete^t;o lecrddr sr raznod Sur8uerlc adeqs slql 'sJeuoltsenb snoleazJelo
adersa ot sJe/v\od Sur8ueqc adeqs slq pasn eq uoISEf,f,o uo q8noql 'lq8nosueryo eJe/!\ sarcaqdord asogm.'po8 relneero L11n;raznod B sezlr aH 'Paaltl-BOS luor;peurro} rrBq IBrleJ sItI IIE gllrn tulq ihoqs suollBluaserdar raqrc) 'eas ueaSay
eqt ur Palreller ,{4s ernze aqr }o rnoloJ eql rIEI{ PUB PJBeg Surnop 3uo1 e
gryn ueur plo uE sE petuasardar 'snara51 PoC EeS eqr sB^\ reqteJ rlsql'reted\ rlES pue qsery jo qroq 'sqdru,{u rer{to ,(ueu ol reJar ol
erueJ sepleJeN eltrt aql acrlcerd uI 'uBelo Jo snuBelo palleJ ueuo sBA\ qllq/v\lrruBlrv aqr ,{Felncrlred lsuearo learS eql }o saPluBef,o eqr PUE JalB/v\ qseu
;o stldur,tu eJe.rrl sepBrBN eqJ 'ueo8ay agt ,\relncrued 'ueaueJJellPey{ eql Josqdu,tu Ees eJaa r{eqr droeql uI 'seplaleN aql eJeA\ ssEIf, lue}rodul uV
'seulJqs eseql Jo sISEq eql sBlv\ ef,Jnos JOIBA\ E
ePlseq Jo LIIII!\ a^Bf, IEJnlEu E ,illecrddf luourtuoc eJolu eJe.{Y\ saollor8 PefEJIPeP
'erer,tple; ere^!, saldrual rreqt q8noqtly'seuef,s ppq8l1ep pue sueer8rane gllrlt
A great many of the daughters of Nereus, supposedly fifty in number,are named bV ancient authors. On close examination of the ancient sourceswe find these names far exceed fifty in number. Significantly we find thesedaughters feature widely in mythological lore, many individual Nereides beingencountered in a variety of other roles. Their cult is evidently far older thanthe later Olympian state religions. The term Nereides came to be used intexts such as the Chaldean Oracles as a general term for water spirits, suchchanges in usage are probably partly responsible for the great number namedin ancient sources.
The mythology of ancient Greece includes many names of Nymphs, whichare given below. The early Christians assumed the Nymphs to be demons.It is certainly curious how the lists of their names resemble catalogues ofdemonic names in the Grimoires. Even more curious is the fact that theSatyrs, masculine nature spirits who more closely resemble later 'devils', seemto have no recorded names.
Knowledge of the names of spirits is important and useful to the magician.In the case of the names of the Nymphs they are useful in appreciating the statusand importance of the 'Water Elementals to our ancestors. More practically,the names may also be employed in various magical actions involving water.
The names of the Nereides given by Hesiod are, Sao, Amphitrite (goddess
of the sea, particularly the Mediterranean), Proto, Galatae, Thoe, Eucrate,Eudora, Galena, Glauce, Thetis (mother of the hero Achilles, who receivedthe title Nereius to denote his unearthly parentage), Spio, Cymothoe, Melita,Thalia (also the name of one of the Muses, the ruler of comedy and idyllicpoems), Agave, Eulimene, Erato (also the name of the Muse of erotic andtender poetry accompanied on the lyre, and of mimic imitation), Pasithea,Doto, Eunice, Nesea, Dynamene, Pherusa, Protomelia, Actea, Panope,Doris (also the name of the mother of the Nereides by Nereus), Cymatalege,Hippothoe, Cymo, Eione, Hipponoe, Cymodoce, Neso, Eupompe, Pronoe,Themisto, Glauconome, Halimede, Pontoporia, Evagora, Liagora, Polynome,Laomedia, Lysianassa, Autonoe, Menippe, Evarne, Psamathe, Nemertes.
In addition, among the thirry names given by Homer are the followingnot included by Hesiod: Halia, Limmoria, Iera, Amphitroe, Dexamene,Amphinome, Callianira, Apseudes, Callanassa, Clymene, Janira, Nassa, Mera,Orithya, Amatha.
Not mentioned by either, but among the forty.five mentioned byApollodorus are: Glaucothoe, Protomedusa, Pione, Plesaura, Calypso (a
18
6t
'?utq sasnry arp 'tyPu"q o11o4y lo puy'8ur"t(s I ruo\m uo$ a(oqyn3 tpl lg
'aur(.taso.t4 to pun snrynog Qoy lO'aumrp sayr" aqi pasopsrp lst'1t to no| t"og
lsatrt" crisf,tu rno uo nuDpunqp y)tJ" PuaS
' styf qap au lr nn s uuo1trb' pa (.a-snoalnn a q ry4u (, 51
tlo14 un1louDrynDqytTrn u,oQs ot pasval4 71a19
' KoE pun snorouostury41op Ktaiorn'r18tt"g
:nas pmbrl ary 13nou11 Surnpuorn pun 3u4or7
aa8ap ruatattry lo ryilutn ffilio yll6'Iaap atp tq?aqsunou atn 'p1!rn tlorl sru.tol asoryXl
lQaa4 oi slp) ilayt Pur1aq asoP Sutctotay
"ttrD.n s(uoirr3' ayi ut no11ol ot ty8qaquraru arp rpnonli oyffb'rydur(u klrl utnung
lsaaprn ayt l?non1t Burtt"o4s 'unacg ut Qaap pa8"tayy
saftp) u tuap$il'sna.la1r1 to st'aly7nnq
('scueuoJvJo Suuego esueJul ue,i.q parueduroJf,B ag oI)$PIeraN eql ot uul,(g rtgd.t6
'eueJIS e1 'eag
eqt lo Bol uErtlEH eq] e{ll :p}Erureur E }o sseueIll aqt ul 't{slJ JIEq uaPlulu JIBq
saturtetuos 'suaptetu InJIfnBeg sB readde [t.ll 'eoq]of,nel PUE (qll,tu snorue]
,\Suunpue eqt ur 'gteap Jeq reUE Plro{\raPun aql ruou enrseJ ol palduraUe
eq oq^\ 'snaqdrg Jo eJy!\ aqr) eorpl;ng 'stuar3 'esnqtary 'eadoaq '(ppomuJepou eq] Jo lueultuor tsateer8 eqt Jo Pasn IIps tErlUV PUB EIS\y' 'adornE
plJoff\ luerJue eqt jo sralrenb eerql aqr Jo euo jo leqt eruef, eureu Jaq uoJC.snneoual\ pue sEItV 'snarltarurdE 'snatllauoJd Petueu suellJ aql PEq eqs
ruor{ll\ ,tq 'snladul PaIJJBTu aqs) B}sV 'sldo 'errqdg 'eorag 'olel3 'setroofi,addrpd3 'acopo11,(q4 'ee8r1 'orpuey'otu,i,rq :3seql o] serueu 8utzu,o11o; aqf
ppB snurS/,g se glns 'sroqtne Jaqto 'ole3 Pue suol 'adlounE 'oraq 'eas1
'$lasraq efrporqdy ot uem8 saullauros elrlt E pue 'reruog ol Surprocce 'sna7l,q arrportldv Jo rel{toru eqt) auolq 'ellay{ 'aou,\o4 'urtuefaq 'strauroe5l
'otuer3 '(snueacg ;o srarq8neP ar{t Suoule Petunoc oqe 'raq 91yn a ll olenrtuef,ul uB sB &llerrouul tulq PerelJo pue sassl,ln PeJefleqs or{^\ ssappo8
Other nymphs were the Oceanides who were daughters of Oceanus, a yetmore potent form of the sea-god, himself the offspring of Coelus and Terra(Heaven and Earth). Their mother was Tethys, the greatest of the sea-deities.These were three thousand or more in number, ofwhomApollodorus mentionsseven: Asia (see above), Sry, (the best known river of the Underworld), Electra,Doris, Eurynome, Amphitrite and Metis, ofwhom all are great in fame. Hesiodspeaks of the eldest of them, and names forty,one. He does not listAmphitrite,otherwise of those not given by Apollodorus he mentions: Pitho, Admete,Prynno, Ianthe, Rhodia, Hippo, Callirhoe, urania (the Muse of Astronomy),Clymene, Idya, Pasithoe, Clythia, Zeuxo, Galuxaure, Plexuare, Perseis, Pluto,Thoe, Polydora, Melobosis, Dione (see above) Cerceis, Xanthe, Acasta, Ianira,Telestho, Europa (who gives her name to another of the three quarters ofthe ancient world, and a continent of the modern world), Menestho, Petrea,Eudora, Calypso (see above), Tycho, Ocyroe, Crisia and Amphiro.
.l
Oceanus himself is an extremely important god of the ancients. Accordingto Homer he was the Father of all the Gods. Being the first among the godsOceanus receives frequent visits from all of them. 'V7e can see in this theEgyptian idea that Nu, the God of the watery abyss was the source of the godsand all else. Zosimus, a Hermetic writer and alchemist of the end of the thirdand the beginning of the fourth century AD, dedicated one of his writings toOceanus, calling him the 'Genesis and Seed of all the Gods'. This primacymay also lie behind the ordering of Elemental spirits in the Sworn Book, whichplaces'Water first.
20
IZosle pue 'aouBf,rllu8rs reteer8 ro pnbe Jo sr s,(qla1 raulred slr{ ef,uetrodull sqelrdsaq 'qlrBe elor.l^\ eqt Jo sqdru,fu rele,.r\ pue spo8 re^lr eql IIB Suuaqte; gllrn
patrpeJr pue 'ueaJo llluBlrv 3qr gllrlr PelBlJosse l,Felncrtred seru, ag 'uorur{rrs
pue snaua4 'snagdly 'snolaqlv sB qlns 'srelu pdnuud dueru Jo saItIeP eql
;o s^(r1ra1 [q raqre; sellr er{ 'saplueaco eq} seplseq 'snuearg ol Suluruag'arup eqt Jo s>looqpueg lect8etu qtld\
sdepano tl ereq/v\ slulod eqr ,\asrcerd te d8o1oqilru rllsouC uI qlelal1
'o elor
e^rsuetxe aql,(q PaurlraPun sI serlolulrc relBl eqlJo s8u1tr lBrusluela rnoc eqr
gtlrn uol]f,euuof, B Jo drlllqyssod t.lJ '(leeqrne6l ro eqrl^Eq 'lalrn ro IeEIoIO'1azoure11 '{qlelalE) poC elglsl^ul eqrro aruaserd eqt ul lla/rrP oqlrt srolBulunlllJno, Jo auo lsrsouC uerqres eqr;o Lpelncttred 's8untrn f,IlsouC aqr jo ,(ueru
ur arn8g tuetrodur uB sr qlalelg 'de3o1a1E sB ]oor aures eqr IuoU sa IreP elueu
esorlrv\ '(qle1alE patelsuBrr oslB) qrelelaH la8uy leerC e sreedde (suoytty atp
lo ssntso4(H rW 'Ioog peleler Llasolc eqr uI 'sltrtds PuE slassal eules rfian erp
suoltueru l,l8urproox 'p1tog, arp to uFpO ayt uO's1ooq {o,{ rllsouC esaql Joeuo 'serntducs f,rtsouC eqt ur readde - saJrorulJC aqrJo sJotsef,ue alBlPeruurl
eqt - qooq rruoruolos eruBs esaqt ot sef,uara;ar rrcrldx1 'asBq lerrSolorlsera8uorts e Surlceyal elrr{^\ 'uortrpert f,rtaoC Jetel qlnru Jo luaf,slullueJ sI
qllqr\,\ 'sturds auru-,bro; pulq ol (slassan Jate.lv\ uezerq) ,EIJP,(q, ueneslo asn aql
sE qf,ns sllBrep pepnllur saqrJrsep snursoz stxet aql 'ruaqt Suoure Pereqrunupeepur sr sasol4l lo >1oog WUEIE ue luegt qll^\ Palelrosse ,(18uons ere PUB
'ul,de4 letr8ery egl qtr^! LrerodruetuoJ erelr slxet esaql 'sesolnl PuE uoluolosot palnqlrDe cr8eru
'o sTooq SururacuoJ eloJlv\ osle snursoT ',{puecglu8lS
'pur1 s:us(ur hp ot tana t'olaqpuY
'purw p1cv14 lilm' rualooauaq ytoot44y'11ot ruan1fun)il) pup Sutpoafis aPrn saftpm asoqy
'apQ arp to urotunot'tyur1\puart"l s,ytwg
:aumtp sl,,rnoQ ayt $!.m4 slalam asoryXr
'aun1t sr ss\q ssalPunoq tol'at"ts f.4r13rw 't'na11
:aatp utot l 8ur.r{s sutwunol Buqqqnq am4 s,ytt'na puy
'nas Sutpoatis atp atuatl'nnu f"nna atua11
:punoq apttt Ktrl8nu Surpnltuot s.y1J.Da PUV
'punouns saftpm aso1m' alqn4nuocu! a4g
laso.tp uaw pup spo1 rpoqrnl w uloqm luu,otl
'srnoll .Lafta a.Lnlvu aso1ffb '11nc l unatg
('srueruoJvJo Suua;;o esueJul ue rtq parueduof,f,E eq oJ)snuuero o1 uurA11 rtgd.lg
the parent of the chief rivers of the (Jniverse, such as the Nile, Meander,Simois, Peneus, Evenus and Scamander. Of the 'three thousand' sons ofOceanus and Tethys the eldest is Achelous, god of the greatest of Greek rivers.He was a great god in ancient Greece and represented all fresh water. Thosemost dangerous of water nymphs, the Sirens, were also called the Acheloiades,meaning the daughters of Achelous.
Orphic Hymn to the Sea, or Tethys.(To be accompanied by an incense offering of Frankincense and Manna).
Tbthys I call", with eyes ceruban bright,Hid in a veil obscure fromhuman sight;
Great Ocean's empress, wandering through tlrc deep,
And pleased with gentle gales, the earth to sweep;
Whose blessed wdves in swift succession go,
And lash the rocl<y shore with endless flow:Delighting in the Sea serene to pLaJ,
In ships exulting and tlrc waterJ wdy.
Mother of l/enru, and of clouds obscure,
Great nurse of beasts, and source of fountains pure.
O c)enerable Goddess, hear m1 prayer,
And make benevolent nry ltfe tlq care;
Send, blessed queen, to ships a prosp'rous breeTe,
And waft them safely o'er the storm) seas.
Another dangerous water nymph was Nais, who dwelled on an islandin the Red Sea. She habitually transformed all her lovers into fish by herincantations, once she had enjoyed them. Apollo transformed her into a fishin her turn.
EZ
rB aL[ Ipun 'plor{ s(euo pue enJeu s(auo uIEleJ o} ,i,ressaf,eu sB.1v\ t1 'adersa o1
uoJJa ue ur sadeqs snoeplq ,{ueru otur }lasrulq urJoJsuert plno^\ aq Surua4elre
uodn 'os op ot rurq laduor ol rapro ut daeys slq ul tult{ Jo ploq a>let ol,i,lessacau se^nr\ lI 'rsmod srqt asrf,raxo ot aIII tou plp eq raqdord e q8noqrly'tu1{ punoJe IIB sJetsuoru-Ees gtyn $lJoJ eql uo rdals pue 'reled\ eqr ruorJ esoJ
aq ,(ep-pltu rB (uoplesod Jo spreq IBes ar{r papuar aH '(Bes eqr Jo reqdord uBtu
plo, uE 'po8 eas Jeqloue sem'anoqe peuollueu r(peerle 'snator4 po8 aq1'req
lnoqe des ot qf,nru sBq srlEgEC ep etruo3 aqJ'ssorer IrEp E ruory qtro; paqsn8
teqt ile/v\ E sB^\ tl uI 'eeuerueC eqt ot perellpep eq qllg^\ anor8 E uI raq gllrn
lelu EurnN 'sesnry eqt qrr^\ suorlJauuoJ a eq osle oq/!r'uot8tyar ueIIeU {rea;o sqdur,(u ruagdord ro aeueruuC aql
'o euo sezn etra8g 'eua8E sseppo8 eqr
Lq aruog ur palnpouur eq ot sellr snolSrlar aql uI palf,nusul se^t ag 'l,pear1e
.{oueruorpLg grrm uollJeuuof, uI BunN 8ul) ol oPeru ueoq ser{ ef,ueJeJaU
'slre /;oteul^lp f,rtueuroJp,(g aql qrl^\ pue
'snele51 sE qf,ns spo8 Ees Jo sralrod JEInJBJo eqr qtlrY\ slf,euuof, tuslloqur{s stt11
'ernln; pue tuesard ']sed tuesardar slurod eerql s(tueplrl eqt suoplperr Pellleu1 'ranodJo ruapl{ agt slsa8Sns oslB ll af,urs erueu tueuosoJ i\relncrlred e s1 r1
'slenlrJ ur erueu Surlonut alqellns l,pelnrtrred e eq oslB Plnoa Ja e^\oq uoll{Jo erueu eqI 'etBlrdordde Llqnop ag plno \ uorl{ ro de11;o sa8eul 'de8oya1E
;o a8eur uE sE retlB uE uo elqerlns aq plno r po8 eas Jotlto ro TeeJC E Jose8erul 'de3o1e1g gtlrn po8 allN aqr Jo uortf,euuor aqt Suueprsuoo 'rllerr8erutuetrodul sl slql 'ellN ar{t Jo aplr prr8oloqr,{ur ruerf,ue uE osle sI uoll{
'sepp req
'o euo sB sluollrJ lool eqs qrlql\ ruorJ 'auagty;o aldurer
E sE/!\ e{BI srqt seprseq :sluoll{ e>lBI olul 3u11e; 'ecu;yJo JaAIJ e }o etueu ar{l
oslB sBlr\ uoll{ 'eurBu eql a^Ierer Plnoqs qslJ }lBl-[ PUE uEIUnq JIBr{ erB otl^A
esoqt ^\uo lnq 'suoll{ pellef, eJB seuraP eas ,{ueyr1 'esrorl e 1o s3a13Jo; aqlgtlrn ulnorls sl aLI seurrtaruog 'utt1d1op E tsrem oqt
^roleq 'uetu B Jo rerp lsIB/!\
eqt e oqe lpoq srq '1ags qruof, B ruou pauro] tedunu e Surznolq peluesardar
sBA\ eH 'arnseeld $r{ lE surJols ruleJ Jo esreJ ol raznod aql qrr{\'satltap Bes eqlSuoure 1n;ramod f,laruauxe se^.l - atrnrgdruv puB uoplesod Jo uos - uorl{
'r{ruIJoS lualf,uBur aunrdaN.lo aldurer eqt lB rer{l selqruesal ,(lqeqord enlets slt{J 'aruog reeu
'luBqlv BIII1 eqr Jo ef,uBnue eqr rB punoJ eq uer ssappo8+as slqr Jo enrels
IBSSolol v 'uorl{ }o raqlou eqt sElY\ PUE 'pueqsnq Jeq }o srnouoq auplPeqt pereqs eqs '(sueruog aqt ,o aunlda5l) uoplasod po8 eas eqr Jo eplrqeqt selv\ (sapleJeN eqr pue seprueelo egt Suorue polunoc 'alutlqd*V
last relented, told the truth and returned to the sea. Hydromancy is said tohave been instituted by the god Nereus, who was similarly reluctant, and weare entitled to wonder if he did so to give heroes an alternative from wrestlingwith him to obtain oracles! Homer places the home of Proteus on the islandof Pharos, where was a famous light-house in antiquity; only a days journey inthose times from the mouth of the Nile.
Orphic Hymn to Proteus(Accompanied by an incense offering of Storax.)
Proteus I caLL, whom Fate decrees, to keep
The keys whichlock the chambers of the deep;
Firstborn, by whose illustrious power alone
ALLNature's principles are clearll shown:
Matter to change with variou.s /orms is thine,
Matter unformed, capacious, and diqrine.
AlLhonoured, prudent, whose sagacious mindKnou.,s aIL tlwt was, and is, of everl kind,With all that shall be in succeeding time;
So c/ast tlq wisdom, wondrous, and sublime:
For all, things Nature first to thee consigned,
And in tlq essence omniform confined.
Come, blessed father, to our rites attend,
And grant our happy liues a prosp'rous end.
The Muses, of whom several have the same names as Nereides andOceanides, are clearly related to the Nymphs. Their offerings were of water ormilk, and honey, and their favourite haunts included the Castalian spring andthe fountains of Aganippe and Hippocrene. Erato's connection with mimicrysuggests the protean qualities of the water deities.
The Naiades who, more properly than the Nereides, represent the nymphsof fresh water, were held in great veneration by the ancients. Many statues
once thought to be of Venus are now taken to represent these Nymphs. Theyare represented as young, beautiful maidens, often leaning upon an Llrn, fromwhich flows a stream. At their ceremonies sacrifices of goats and lambs wereoffered to them, and libations of milk, honey and oil. Individual worshippersalso offered milk, fruit and flowers. Modern magicians working from thesetraditions should avoid pouring milk, honey or oil into water, let them insteadmake these offerings beside the water, or at an appropriate shrine. Many of
24
9Z
,!e,eurpu,r*,q',lJ;:i:ilJff ffJff lil'LlT;:l#U::,:Jilfi ;""-.ale srar{erd eqt Jo stuerultues eql 'elers releer8 qJnru B uo q8notlr (sanlesruaq}
s8ur;tr lerueurelg eql o] rellruls are osaql'sarnteU Lrerprsgns rnoJ olur pas,tleue
(srueurelg eqr Jo slBItIuI unul ruou I'V'I'C Peller uarlo) slueruelg rnoC eql
Jo roleerC aqr Jo reqt sI PoC ;o eepl aql surar rllsllleqeo uI 'Peureruof,
tueuela aql jo enttcadsred aqr ruou sI esef, qlee ul PoC;o uondeluoJ eqJ'uorslndurol Jo uBr{l
JeqtEJ 'nol, qtrn ryoly\ pue tsnJt ol rueql Sut8ernof,ua 'sttrtds eql ol JleseuoSulunpe Jo Jelletu B sr slqJ 'no,i, ot ruer{l tf,EJltB snqt PuE 'pauraruol sltrtds
arl] Jo s8urlaa; snor8rler rag8rg aqt qlll\ asrgtedrue ot sI EePl eqr ueqt sellrer
uercr8etu eqt ueq/N'drtaq auardng aql !o SurpuelsJePun ullro rlegl pue 'o1
suorto ep u^Lo Jreqt tuasardar Laql 'sellasuaqr pasoduof, e^Br{ ot PlEs eJE
sleluaruela eq] srarterd aJe aseql 'Lrertuoo aqr uo 'eJnlBu uI eAIf,JeOC,\qeuenut
lou q8noqt uerJo aJE qJrqd\ (suorJeJnfuoc lecrd& rou ere Laql'ulBuaf, eJolu
qlnru are srar(eld asarp Jo asn aqr Surl,lrePun seapl aql "(lluelrodurt
eJol{'sJaqto aL[t af,BJl sdeqrad pue 'ur8tJo slqt $]rert ot palnbeJ sI r{f,JeaseJ
reqrrnC 'l;gdro4 l,q paronb ,ltueredde 'rgdleq.Io elrBro eql or PerlParr sr
tl ereqJ 'sIIEqEC ep etulo3 eql uI uan13 sI srePuEulBIES eqr Jo ra,{er4 eql Jo
txet eql q8norple 'alncsqo aIDII e sI legl ero;eg rhorslg rlaqJ '1nal segdtlE
uerclSeur qrueq petuBj ar{r Jo s8utltrm leu8eru aqr tuou rueqr Peulelqournl rleql uI un\ec uePloc aqJ 'u/v\EC uaPloc eqt
'o sePBrc lBluetuala
eqt ur esn Jreqt ruou ud\ou1 are srar(erd asaqr sdeqrad rtlFeuFd 's3f,Jnos o \}tuoJj stsltlnJf,o uJepou ol u.rrtouT lle/rt ,!r1e; are sra[eJd leluolualg aqJ
suorlBJo^ul Pue suurr(g 'saurpun eq] Io.lar{e.14 eqa
'sqdru/,5i Sunlonul suolteJedo aruos uI luellf,xe uB se Inlasnaq l,11euorsef,f,o ,(eru rotce; ,{ran srqr ,{lanlreuJe}lv 'sttrtds JetE^& ul Jnol^Eqeq
peluBl!\un Jo esnEJ egt aq i{eu 3ur.1v\ 'relBr\{ Jo eJnlBu alqeaSueql eql ue lc'tuaruuedxe snorlnef, pue 'ecuenpe ur uortBuplp 'uoltellperu roy rralqns E sl
slql 'uolleueldxa tnoqlyn tl apnltul sreqlo rnq 'st1du^N ot s8uue;;o luoJi
papnlJxe l,11ecrloeds seull eur,&\ atuos ol Surprolce 's8uuaJJo uo elou IBUIJ V'sqdurL51 agr ,(q rq8nec sB paqlrlsaP eq Plnor - uauPeru PuE slaod 'sleqdord
'sJees - arnldeJ Jo elels B ur euo,(uy 'sleuoru artdsut or elqe pue 'ra,r.od
crfaqdord Surssassod se uaas eJe.&\ saAlesueqt sqdu.(u eqJ 'Iueql ruory )tuEJP
oq^\ asor{t arrdsur plnol qrlq^\ s8uuds parf,Bs Je^o poptsard sgdru,fu asoql
The Prayer of the Undines
Dread King of the Sea, who hast the Keys of the floodgates of Heaven andwho enclosest the subterranean 'Waters in the cavernous hollows of Earth;King of the Deluge and of the Rains of Spring; Thou who openest the sourcesof Rivers and of Fountains; Thou who commandest moisture, which is likethe blood of the earth, to become the sap of plants, '!7e adore thee and weinvoke thee! Speak thou unto us, Thy inconstant and changeful creatures,in the great Tempests of the Sea, and we shall tremble before Thee. Speakunto us also in the murmur of limpid waters, and we shall desire thy love.
O Vastness wherein all the Rivers of Being seek to lose themselves, whichrenew themselves ever in thee. O Ocean of infinite perfections! O Heightwhich reflectest Thyself in the Depth! O Depth which exhalest thyself intothe Height! Lead us into Immortaliry through sacrifice, that we may be foundworthy one day to offer unto Thee the'Water, the Blood, and the Tears, forthe remission of Sinsl Amen.
A Hymn to the Water Deities
World gydl.ing sea whose surglngfoambore Aphrodite,
Great Oceantu, sire b1 Tetlqs of great stredms,
Sea god Poseidon, who upon Amphitrite
Fathered greatTriton, with dolphin-tail that gleams.
Mreus: blue.maned, protean prophet of the Ocean,
Sire of the Nereides, tlq tident bearing daughters;
Borne by white horses, whose conchblast's commotion
Loudfu proclaims the primal power of the waters.
Tlwe, the parents of tlle rivers and the fountains,
Of pools,Iakes and each earth emerglngspring;
Raising islnnds from the deep, shnkers of mountains,
The first sotrrce of life in every Living thing:
Grant tlwt rny mindbe clearer than the waters,
And that my heart and spiritbe made pure;
For I hacre sungJour praise in al| tlrc qudrters,
As we honour God and praise his HoLy Law.
26
17,
pue tuetod B $lJnl '111 rlaqr puB uollrsnbul eqt 'satureue stl tuory Pa \orroqdSolourtuJel ,o Jeauel ulqt E Jopun 'uoItIPEr] rsol lnq IIE_ue ol lsalN eql uIslul Surmuns
^\aj eqr Jo auo st 'panlenJePun PuE PafJalSau qlnru ,ltuecar
Iiun 'aloulrg snouBJ eruo qql 'ailowrr1 anrl eyt ;o slurds IEnPI^lPuler.{t Jo eulos ol uollf,nPoDul uE sB PaPuerul sl s]3l{ooq Jo salrss slqJ
serres lro/4. rprdS eql ]noqy
ur oc' sdnor8ooqerigtu nJen-tuntrourtrF
'6007'sserd UBOPEH 'uoIlBuIAICI 3lleoC '
600Z 'luudtul telref,S 'arlotulrC en{ eqJ 'e{B['rua;1-uo1]Erls
.0lgl .srrBd 'srlBqBc ep aruoc 'srelllA ep uornBlluow eP 'N aqqv
'066I 'sunlo3 radrell '[rerQ11 lpeuuell 3e11aq1 '(pO y.q saure['uosutqog
uros'sanlqf,Jef,IJalo se'M \I / /:dff!:sellqrrv f,Iralos1'ollorC lllllAJ'(rorlP1) qdesof'uosre]ed
'986I'pr1'leuolleurelul suoDrPB{
reuul 'slltsouC uerrdd8g eql Jo s1oog lerf,es eI{J 'uee[ 'essaroq
'266I'986I 'sserd o8errq3 yo &rsrantun
'uortBlsue{ ul uLde4 lerr8ey.q laerC aq1 '(rorlp
pre-Christian system of evocation.Unlike the Grimoires themselves, the type of magic encouraged here is
unashamedly animist, in common with modern African traditions and thoseof mixed African, Amerindian and European origin in the Americas. Theview of the spirits is generally respectful, and the company of some of them isdistinctly encouraged and welcomed. The existence of difficult, 'hard' or evenhostile spirits is recognised; but others have simply been unjustly demonised.The Grimoire, while masking itself as a handbook for controlling the former,is in reality far broader in its scope and involves both, as did it's ancientpredecessors prior to the demonisation of magic and the entities with whichit deals.
The supposed 'demons' of the True Grimoire consist in realiry of a widerange of spirit types, principally Elementals and Nature spirits. Nor do thesein fact accord with the stereoryped picture of later 'Western magic, particularlyin relation to Elementals. Their nature is far more in accord with the view ofthe late pagan philosophers, and their interpretation of the gods and spiritsof the traditions with which they were in contact. Accordingly many of thesespirits will be found to possess considerable intelligence. Some among themwill enhance the spiritual, moral, ethical and even physical development ofthose who approach them. This is almost the precise reverse of some modernviews of spirits, that envisage the magician binding a 'demon' in order toliberate some potential previously inhibited by it. By contrast, some of thesespirits will often encourage personal transformations the magician is resistantto and cannot achieve unaided.
In order to get the most out of this approach to magick the operator willneed to be open to new ideas, though they are in fact extremely ancient inorigin. In particular it must be realised that not all approaches to magick arecompatible. Many modern'Western systems have little in common with theapproach involved here. rilfhile a'Western Grimoire underlies the family ofspirits described in this series, great care should be taken in adapting Grimoirematerials for use with this approach.
On the other hand, this tradition has much common ground with manytraditions outside the 'Western milieu. fu well as the Living Traditionsmentioned earlier, materials from ancient Greek and Egyptian sources willbe found to be particularly compatible. The relationship of these materialswith the later Grimoires provides useful indications on how to adapt thelatter for use with these spirits. The empathy this magick has with the lateperiod in ancient Egypt is significant; this period was that of the emergenceof Christianity in many forms, and of Gnosticism which in some of its formswas also Christian while including philosophical, magical and astrologicalideas from various sources. This magick similarly can be embraced by modernGnostics of whatever religion, so long as the Animist approach is embracedin return.
28
HADEAN PRESSGUIDES TO THE TINDERWORLD
Spirit Work SeriesAn introduction to working with spirits,particularly those of the True Grimoire.
ELELOGAPI THE SPIRIT OF THE WATERSFor the assistance of a Mighty Spirit of the
'\D7aters: in contacting the Celestialand Terrestrial Gods, the Chiefs of the Underworld and the spirits of the dead.For invoking in conjurations of lesser spirits of the 'Waters; for assistance inworking with herbs, magical baths and washes, visions and clairvoyance; ro
enhance your emotional nature, to improve your health and your life.
Elelogap: the Spirit of the lVaters, part of the Spinr Worlc Senes
Copyright @ Jake Stratton Kent 2009All Rights Reserved.
lmage of Hapi by Jeff Dahl 2008Guides to the UnderworldPublished by Hadean Press.
www.hadeanpress.com