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SUEJV1)A. EHJ CO JIUIdS IIHJ dVCOIE'IE ELELOGAP, THE SPIRIT OF THE \TATERS

Elelogap is a spirit of the True Grimoire, and of the Key o/Solomon delivered by 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 equivalent Hebrew root gives us 'Haltelujah': 'God be praised'. It can be seen also in Helel, a Hebrew title of Venus as Morning Star, which is to say Lucifer. An important spirit in several Grimoires is 'Gaap', also called Gap, Goap and even Tap. In some classifications Gaap is one of the Elemental Kings, in others he is the 'guide [the word used can also mean the leader] of the four '!7hi1e principal kings, as mighty as Bileth'. Bileth is counted the first and greatest King among 77 princes of demons in these sources, he is also the first 'V7ater minister of the King of 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 King 'Water, of to whom Gaap is equal or equivalent. Although references to these Kings are extremely complex and muddled in the late Grimoires, enough is 'S7ater. known to identifi' Gaap as a King of 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 popular god 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 two kingdoms of Egypt, North and South, each had a form of Hapi, that of the South being Hap-Reset, and of the North HapMeht. It is a possibility that the androgynous image of Baphomet was partly inspired bv Hapi of the North. Hapi of the North also appears in the splendid Zodiac of the Ptolemaic temple at Denderah, bearing t'wo vases, representing the Zodiacal Sign of Aquarius. 2 'serSolorusof, snorEIIaJ pue IB)rFBtu ur puts 'saltt snot8rlar uI eloJ ]uelrodur uts seq JeIEA\'uortrppe u1 'sasodrnd relnclrrud ro; ,i,laftullap tsour puu 'sr(uzu, relnorlrud ur Jo 'saculd relnrrlred ruog pefJelloJ JoIBA\ !8upds B Jo tuuarls B 'r{"1 ts 'JaNJ B ruog JelBAl, 'relemuas 'lalelrurel :seJJnos PIo eql;o cr8eru uo sPuErl 'etull IInJ eqr ur asrJB sJslt€tu qJns ,{uuw '(JelE/!\ qrl^\ peuJef,uof, sJaDBru suranoS, oqd\ 'lurds eql ol palrpeJJJu raznod eLIl tB 1ool B rllrllr Suruur8ag 'acuu18 puores B e{Er s(lal oS 'qrnqezleg;o drndap (aqceurqrrul) IBUrrlrrEI puu 'rayltnl .Io ,irndap 'rdarerlSy aru esaqJ 's;elqO ruaralllp o/t\t ol elqlsuodseJ ere oq^r sarlndap oru rapun auo,(1uo eql sr de3o1a1E ]at.lC B Jo saltndap oanr eql Jo euo repun eJE slllds aleurproqns pellur-os eql 'sllelaP Jo lsolu sBeJaq/n\. IBTIIIJJEJaIq aql ul lts Pafulq uBql sJotu st ,arue18 puoJes u, 'de8o1elfl Je o ,(1ry1lts sassed [lruareddu aJrotulJC eqr t13noq1 '11 slnd r{ltcutcrns lEq1lraluos sJIotuIJC aql sE ',Jettsun gllm pelf,auuoJ sJe]tutu surano8, de3o1a1g Suuaprsuoc tlSnoua ,(laturrdordde 'sluet ur spue ,lleraua8 tlcuorddu splJ '(anouu"g puDrD eqt BIA elBlolou a8n;lcnl {eas ro 'qllearn Jo qrrBas ur rlf,elrnBl] grlan lruls Allensn otl,l\) snolJsuor a8eur Jo IErJrJJadns sr slurds esoql ur lsaJatur asoq^\ asoqr dq ,llsue sl eH 'ailouuil} anr,l srurds eql 8urryo^r prBrl puB Pa>loolreno "qt;o IIB;o luulrodul lsotu eqrJo auo sr de3o1a1E 'pootsrapundpadord 'teplooq qql ur ralul pulloJ eq IIIIn aureu aqr Jo Surueeur pue sur8rJo eql Jo uorssnJsrp JequnC 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 spirits of the True Grimoire. This is the classification by Elements. The most familiar form of this is the late medieval reformulation by Agrippa and others. In their thinking the Elementals were comparatively lowly creatures dwelling in the sublunary region (beneath the Moon). In this system Spirits of Fire are 'Water referred to as Salamanders, those of Air as Sylphs, of 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 in many important respects; it extended to entities that others might refer to as 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 other Elemental 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 with such 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 water whatsoever. 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 in your 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 a spirit you work with regularly. In this way he is one of the best spirits to learn from concerning relationships with spirits, with a complementary effect on relationships with people. This is in accord with the astrological connection of 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 their 4 E {Joln un8aq Surnepl 'JeqrJn} acueuadxa arup qleq rno.{. Sunueque ur lseJetur letrads ou e^Eq pue 'paruoor8 11a,r.,i,ra'r ag rq8ru no1 'uortf,eJrp eures aqt ur 'os sa8rn 1n;ranod apnllur 11am r(eru tprds eqr Jo ef,uelsrsse ar{J sr srqr ,{q,r 'esues dpeelo ,{ran uenr8eu aqr s^\oqs de8o1a1fl qtyy\ 11016. pnturds peepur pue eNlISod Lrarr e ur 'esnoq u€elJ ,(ran e daa>1 suortrpeJl eseqt Jo sreuorlpcerd InlsseJJns {lensn 'saprseq eJoru pue 'sereld4ro^ro, pue setuog 'sda}sroop 'Lpoq eqr JoJ 'stuaty IBrurr roJ (seqsen, lecr8eru lenads;o,{tauen a8rul E eAIoAur oopoon sE qJns suortrpeJr 'dpellurrs 'suolrlpBJr Jaqro puB saJrorurJC ur palatunoJue ,\uouruor ore sr{req IEnllU 'a;11 /,11ep Jo ro IErurr 1o rradse uE sE raq}eq^\ 'ssaurlueelr se^lo^ur de3o1a1E gty*r {ro1r\to lradse pre^\roJlq8rerts reqtouv 'no/. ot esolJ uosrad potsnn E ol sE ',lrsauoq pue Lpealc leedg 'reqlre IEruroJ Aleuranxa eq lou paeu pue 'Lyqsrerl prES eq rou 'uo plnoqs slqJ os pue (tJE cr8eru to slesse^ esoql Suruealc ur, Jo ',uorlecgund Jo lrolr\ srqt ur, 'papaau dpq Jo pul{ aqr ,flcads ol alBrrdordde s1 tr q8noua uarJo 'uorlernfuor B ro 'ssarppe aldurs B r{trlr\ reqlra ef,uetsrsse JoJ de3o1a1E >1se '*om' 1erI'eu;o tredse r(ue ut ler'd\ t;f,*H::-Tiin:i'":1u#,"r,

,{laratu sr ro 'rpleaq rnoL enordur noL dlaq or pepllep sBq rllds aqr ag [eur l1 'asuodseJ B Surna8 {a{ll are no,{, 'leJezn Jo} eJrsep rnol, seseerf,ur de3o1a1E grlm Furryorvr pug nol ]I 'pe{o^ur sr deSolelg ereqd\ Ientrr B ur relel\ eqr Sursn esr^\Jer{lo ro SunlurJp eAIoAul pue 'lelezn pue lesse^ aql aredard l,11enru 'sruro; xaldruoc eroru uI 'tI Sur4uup q8norgr JeDeq rueql l\ou{ ol errsap eql ssardxa pue 'ricualod Surrnnar gllrtt Jete^l eqt anqul o1 lurds eqr 4se 'uuo; lsaldurs eqr uI 'ateudordde ro peJrsep se xalduof, sE ro alduls sB aq UBJ srqJ 'du3o1a1E gryn Surryom ul ple 1n;renod E sr relB/y\ arnd Jo Iurrp aldurs y

sPoqley{

'de8o1ayg uo snJoJ sn tal 'ranemog fi\ou Jo{ 'spunoq pue sdeal l,g ryo,r s,uercr8eru aql eJuE^pE III^\ reqr uorleurqurof, lnpamod rtlauranxe uE sr sturds eseLll qloq gllrn 3uqro16'leerueroH tllds legreq eqr pue de3o1a1g qtoq ureruof, suorlerederd IEqJaq aser{l 1Jolv\ r1r1ds Jo sruret uI 'suorlJooep pue suorsn}ul 'sear pqraq :Jotelr\ oAIoAur sarpeueJ IEqJarl tsaldrurs agr 'os1y 'eJII Jo slelluasse eqt Jo euo sr raleA ef,urs 'q8noua snorngo q slql 'r{tleeq Surpre8ar 1n;d1ag osle sr de3o1e1E gllzlt IJo^r. 'alDJBU leuortorua eqt;o tuarudola ep ol uourppe ul teqt esrleeJ ot uaql Sutstrdrns tou s1 r1 '1grad rrarlt te pre8arsrp,(er1r Suraq IIa^\ puB qrleaq with Elelogap, however, it should not come as a surprise if you find yourself suddenly adopting a new routine involving cleaning something or other, and feeling happier when it is done. Initially though, use of a ritual bath, with an address to Elelogap included in its preparation, is a useful way of bringing the spirit into your life and magical work. This can be done by itself, simply to work with Elelogap, or prior to any magical work of whatever nature. One important and useful technique for ongoing work with the spirit is 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 significance of the task, and the magical value of the water, will gain in importance. The same factors determining this will also influence your choice of equipment. All such equipment, understand, is for magical use only, whatever it consists of. Preferably it should be new, and obtained for the purpose. It should also be purified and consecrated before you put it to work. This will also involve either a dedication to Elelogap, or alternatively an invocation for assistance from the spirit. One approach is to assemble a dedicated collection of bowls of appropriate size, ready for instant deployment. Also required is a sieve, to be lined with clean 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 your water 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 'lfhat freakl' to which the simple answer is no. we have been discussing is something that is generally omitted by supposed manuals on the conjuration 'While of spirits. 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' 6 'JTEBru ur JetEA\ Jo uorle8llse^ur Jno Suruur8eq JoJ euo InJesn r(ran E sr tl uorlBJUlssEIJ srrll Jo uortBf,glldulrs JeAo aqt atrdsaq

',PpaP aw ll ralr.ilb8urr,4s 'sr4r.rr,s ro sllrso t!.talnn :,;,ftr.L 'ylwa ayl lo sPoS t1 .tawrnnas 'spo8 kpanoay uo(n 8uq1ot aw not t1 nwrnupg,

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'sraznod epld\ pue eJnleu xalduoc e Surleclpuf 'srouadns ot\t seq de3o1a1g rBql lrBj aql ur Pelr3uar,lqlssod sl slqJ 'llB tBJI 'u8luaq Llaralduor {lressecau lou eJB lBtll JelB^r qlrlv\ Surryon ol slcedsB aJE eJaql leqt Sursudrns tou sr lr 'srqt uamC 'relil. Jo poC aqr rerJB paruuu pue ordrors to relnr 'sreyAl raueld aql sI relB/N IBlueruela ralnr aqr riSolorrnT lBuortrpBrl uI 'a;11 an13 sE IIea sB r(orlsap uBf, ll 'lll ro poo8'o JoJ InJJe{\od sr ralezn leql Jale^\oq puru ut reeg 'peluorlal\ oq or dlpraua8 sr pue 'drgsuolleler aqr;o ,/,rlsruraqo, ar{t Jo rred 11e sl sp{I JIEqeq rraqt uo euop eg or Surqraruos roJ qse lurds e ueq^\ suorsBJf,o er{r ruou rol e uJBal uE3 euo r(11ens61 'stuJoJ ,{ueur e{Bl uet sltrtds grlrlt sdrqsuoneler Jo arnleu leuosrad eqr r€qr dldrurs sr U 'parepuar sef,I^Ies JoJ uJnleJ ur Inos lBtJorurur ,(ru JeAo puBrl o1 alu ro; lsenbeJ B euolB 1a1 'arnleu JetsIuIS E Jo ueag Jeneu e Eq aseql de3o1e1E grluyr ryol{ urno ,(ru u1 'llrrds aqr qrIA{ Sunpozn Jo esJnor aqr ur JBelf, eruof,eq IIIIv\ qllqzn 's8uuago raqlo ag ,(uur erer{J 'urer{r Jo erBf, alel no,( reqt ,iddeg sl pue 'sSulqr esaqr ol lueulqrBDe aulos slee} rllernteu oq^\ 't1Jlds eql sesBald q,{I 'tuarudrnba eqr Jo af,ueuetureru pue ro; nadseJ ur seruoJ ,\lernleu luaru,(edeJ aqr Jo rJBd 'UOIIJEJSIIBS Jo sJJnOS e Surag sB II31t\ se 'tuaruleder pue uorlru80f,eJ senJasep eJuBlsISSe Sur8uer-apy!\ qlns 'a;11 rno,i,Jo pue '>pon lecr8eurro sEeJE rtueu olur Rainwater

Rainwater is associated with'Heaven' or Celestial gods, and its uses reflect 'Water this association. As 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 into the air. It is also particularly good for healing purposes, containing 30o/o more oxygen than tap-water and 100% more nitrogen. This underlines the ancient associations 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 the lower realm of Earth, rain is intermediate. The Greek physician Hippocrates called 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 of communication, and Elelogap's assistance is naturally helpful in assisting rapport via water. This particular offering is often made to spirits whose 'Water, nature is not in itself necessarily of 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 true magician comes to understand in time, why Heavenly water is frequendy 'Working offered to the darker spirits. with Elelogap is a potent assistance in obtaining 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 in nature than with rainwater. In the Magical Papyri and the Grimoires, and also in folklore and mythology, water from a spring frequently concerns the Underworld. This association is probably more widespread in other traditions than may appear at first glance. The Underworld association obviously holds true whenever used in rituals involving ancestral spirits. In various traditions also 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 6 'uLde4 lecr8eyrq aqr Jo sJor{tne aqr ,(q tsaq paleplsuol se,r\ JetE^\Bas 'lereua8 ur plJolr\ IErntBu puB IBrJlsaJJel aqt Suruearu 'rllreE aqt Jo spoC grlrn >lJoA\ JoC .ra$Do.Loz lo sapnrg uDapp\C 'eag Surpunoser-pnol eqr Jo relelN eqr qtuy\ al4uuds .t6I lsnru 'erlC Jo $lrot\ er{r gteurano8 oq^\ tserrd aqt tsrrJ ero;ereql oS

Jale^{ees

'sluBrrgEqur slr PUB SJOInJ stl 'uol8al slllt Suttoetuoc ur no[ tsrsse uec de3o1a1g 'suoperado leor8eul ur pesn selel pue srelrr tuog JetB^{ q8norql 'erueql ruory sapeH;o ueurfua; otll uoJEqO Jo seapl rraqt palnbce $laerC egr rq8noql sr 1r lpar(eluof, ered\ peap er{l }o serpoq eIBI srqr reAO 'srqduayrq;o ,irrc eql reau 'ersnreqry 'eruuu rellruls Jo elBI uendA8g uB se^l araqJ 'snt,{ro3 aqr Jo luayemnbe ,{lqrrea eqr ol asolf, sezu lredralunoJ ,\qrree lsolualoJ esoqd\ 'uoraqry JaAIJ eql sr sdeqrad eruBJ pnba JO 'sr{}Eo elelornur ero^rs senlasueql spoC eqt qlrq^\ Jo srele^\ aql uo 'snragra3 puB uoreg3 'sapeH seurep leurojur eqr qrr^r palBrJosse 'xr{rg JeArJ aqt Jo pJeeg a^Br{ lsopo8rrn erilroo eplr Jaq se>lel 'saung aql Jo auo 'oloaly JaAIJ srqt ruou 'slatelt. eruosaloqaun gtpl JeAIJ Surdaezn eql 'sn1iro3 JaAIJ eql $ Jeqrouv 'aJrJ uo eJea sJel€^\ esorlllr 'uogla8alqd ra lJ eqt sr euo 'd8o1oqr,ftu >laarC ur plrolv\rapun eql Jo sJenrr tear8 rnot era \ ereqt ,tpepulg 'plrolv\repun uendISE erll ;o spo8 ,elql sseleqlre^eu are \ arnteu ur u8rueq g8noqtle or{^r 'srdereg pue strrso eTI spo8 lnyremod pue leer8 pa^lo ur JaAIJ E tuo5 Jelen uAde4 lecr8ury aqt Jo [rauos eqr uI

ral"1Y\ re lll

'suorleJedo crlueuoJf,eu ur osle rnq 'rete41{oH ur pue 'lalen;o s8uuago ur pasn,(puanbary sl rI .eloqe JotEl!\uIEr uent8 reqt or sntels Jellurls a Bq ueJ Jete,,.r\ Suuds suosBeJ eseql IIE 'Plrolv\rePun roC eqr qrl^\ sE r{lrBfl aqr qlIA\ pue aJIl gllrn PelBlf,osse,i,lalerurlur 'strsodap se sdeqrad sr r1 IBJeuIru Sur,r8 qlleaq uleluoc [eu pue '(sr{epeullou tr lluuad seJuetstunJJro araqzvr) arnd [ran ueryo osle sr Jale.{v\ Suudg .s8uruearu aser{t jo qloq ro euo g}lrn salenba ,\ruenba5 JaIEA{ Suuds pue ,ppozluapun eqt sB IIeA\ sB splJol!\ uaen\teq ate8 B luasardar uBJ JelB/!\ 'lananog 'puoLaq ,rr8eru rBJ pue 'lsa71il. erll Jo oroplloJ pue uorSfler oqt tnoq8norqr puno; eJB JotE^\ Suuds Jo suorlerJosse (plJoA\Japun, eql s'(em Among traditional instructions specifically involving Elelogap are instructions on making artificial seawater where access to the sea is not available. This basically involves salting the water, literally 'marinating' it, which means 'to make like the sea'. This water was used in weather magic, for rain or snow, of which neither is salry. Behind this idea lays seawater's connectionwith the Earth and Nature gods in the older sources. The principal of the primordial Ocean 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 is also helpful in understanding this idea. Similarly a good deal of rainwater 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 no monopoly 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 neither pure nor of one nature in itself... the more wise of the priests call not only the Nile Osiris, and the sea Typhon; they call every source and power that moistens Osiris, considering him cause of generation and essence of seed, and Typhon 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 the foam 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 to avoid salt except in purification of the parchment in advance, or in exorcism. 'Sfhen working with the dead, or with underworld or infernal spirits, salt and salnvater is only used for the two purposes mentioned. In such workings, should relations with these spirits remain amicable, they will never encounter salt in your presence.

10 Jo ssoJJ B ur'rqo o] $ Jeqtouv'rrr..rotrl.rac snorElral ur pesn pJor e alduexa ro; 'proc lercads urelqo ot sr anrleuJalle poo8 V 'pasn aq ,(eu pelBJf,esuof, 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 lo Ioog eqt ul pellerep 'suorlercosse tuBuodurr Jo r{rlBa \ B seq sqreq esar{t Jo 'uolterlJlrnd;o qJell slentrr 1eerC luarrue ur pesn IIE era^{ qrlq^\ 'dleruasol puB rueJolreu 'lurru;o s8uds ruory aperu sr snilSradse ro ral4uuds ag1 'cle 'q13ls ateudordde ppe perlsep JI

'{ptnwQas .CVH.NN NO-IV8VT PUD + IQZNWUOV + I.IIN.IVI + VIN-HdOJ'h NO]VSVS '' NO-IV8VB + IQZAII\IUOV + IILN.IVI + VIN-HdOC'Z OVH.NN + IQZNWUOV + I-ITN-MC + VIN-HdOC 'I

:tl uodn suortducsur esaql urou eJroqf, rno,{,lured ro aner8ue plnol noL uorlrppe uI 'lnoqtr^\ pue urqrrd\ peqsrure^ aq plnoqs rl peelJo eser eqr uI 'elpel peuorroq rBU B ro 'Surlnod ro; drl e qrm sdegrad rod aldurs B ot ralqo8 a8rel B uoJjt a8uer suJoJ aqJ 'peel ur lsBJ lo 'alerruer{uee ro sserq jo apBU eq [eru tI 'rete^\ ]uerf,rllns ploq r(eur rl os 8rq rl aTEIAI '(uoory rv\aN reue Surxe^\ sueetu qltqlv\) tuaf,salJ sr uoot\ ar{r ueq^r ',i,rncrayrl Jo Jnoq eql 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 'arncsqo aruos 's8urueatu rrloqruLs a Er{ relel\}o saddr eseqt llv'seleld raqro pue lee4s arlt ruo5 Jete.ly\ ol '11an E ruog Jele/v\ ol 'slueld ruory patlelloJ A{ap ol '>lcauldtgs E ruog^rrlp 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 then either be simply tied together or to a wooden handle marked with appropriate names or sigils, as desired. This sprinkler is to be made in the day and hour of Mercury, 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 tlle potent 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. For this you need a censer with lighted charcoal. On this you place aromatics (preferably a mixture of aloes wood, frankincense and mace), blessing them with 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 sluetunJlsur aqt Jo IIB roj slBnlIJ uolteJresuoJ pue uorleJlJlrnd ur pesn eJE setrr osorlJ

,'s8ulyt knu rct papaau ato Kaqt 'sluarunurur ,H)NV ,SSV/fiIV asaql lo suvrp.tont atp aq \uorurDe arnd lsoyrg :JAIl{OHdVg .VSI-UVSV .SNSET .VIN.HdOC .SISI.HSOOVO NUEH IINN 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 ruauaaanpv nalnQ aqt rcl !1astt1t otur t"amo( K.tpssatau a1i lla uwiqo mou no\i tlyl :Dpunyt puv spuun'stu,r,ots mous lo puo lsqtaypuD sauots lo an1,t"m ayt tq lstuaualfl ayt lo anurft aW puo lsuotuwq 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 ayt tutol o a.m[uot 'iuatun.nsul lo 'aar1t 1,

luaurnrtsul eqr Jo uosrro eql

'tuaurnnsul eqt Jo uosrJo aqr ureql JeAo elrJeJ ueql

;uaurv'ynlDI.rooH-DA ?uD irpDH,rlnN lo sauoylap :u4'parlsrl4ruo:na aqlr"om .Lno Dl srrll (q pun ,aQm1s n uwB (nu atnjpan s|yl os 1D11 anlilft D s|yl ol aal8 pun aun 'unl4"tog puv pqutzraH slu,rds TnlnnoQ ,VUSVCVHVUSV puD asrilb O 'oqD noyi op pun lsuoutlDe warC:NVd-OI NVJIJ 'noi (q aq (put ,4py IInN paysqiluo)rD lr"onb tno puv .Lno aq,slpr,ldg .(lq8tru O, The Magical Bath

Ritual baths prior to ritual work are a staple part of many traditions, be it the 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 Book of 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. pass I fol,l,ow Thee, and the wa,ters of Death fight strenuously agairut me. I 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 illumination consisted of visiting a sacred spring, fountain or other water source, invoking the 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 '!7hen with rainwater. 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 'Sutsnop JarpBJ Jo ',uorsJeruurr, ay8urs e (AalznorC Jetsrelv Lg pasodruof, lentlr plpuelds 'raqto E soplruplK4 laQ!1;o rredl pluer^d eqr Jo Suruadg eqr uI ro atull auo tB pe,i.oldrua ueaq IIe e Br{ saup ueles Jo serurl eeJql 'eJuo 'sauen (suolsJaluul, Jo Jeqrunu 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 uolleulrunlll jo 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;aq '(uepro[ uorterederd lentu elqetrns B are slerluesse l,luo eqr $qr seplseg 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 eql v 'uorlBf,o^ur ur PeurBlqo uollBllBxe aql Pue uolsJalulul eql Jo ryol{s Jo uorteurqtuof, 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 'lslldeg erp uqo[ Jo $lulg] euo :suot8tlar reqto uI slallered asrnol Jo., are sJegl

pu' ruroJ u'runq srtl ute'ar,{eu eq .,'lq plot oq,u\ - ,r.r"rrlli[:L::tJX] ^\otl 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 PBeq srq 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,B sE/!\ snrelndv 'epls snorJas E seq eJnteu uI Jltuof, ellq^\ qllqt\ 'ssy uayloC aHI papltuo IJo \ peteJqalef, € eloJd\ 'sntelndy snlf,nl 'setull ueruoU uI roqlnt uV '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, 'V7ater, dwelling in the more elevated exhalations of such as appear in damp, cloudy Air, whose bodies are sometimes seen (as Zoroaster taught) bV more acute 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 well as the air. The ancient Sages called this race of people Undines or . There are very few males among them but a great number of females; their beauty is extreme, and the daughters of men are not to be compared with them.' [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 shimmering straw coloured body and flowing golden hair. In addition they wear white rings on their right hands, and a gold band with black stripes on their left wrists. Yellow flowers spring from their footsteps, which may be carried as a good luck charm by those who find them. These spirits are typical Undines or water spirits in benevolent guise, who are among the followers of Elelogap. The Undines of modern occultism are identical with the water Nymphs of ancient lore. There were two main classes of Nymphs, those of the land and those of the sea, although - if you will forgive the expression - this division is far from water-tight. The sea Nymphs were called by various collective names and were associated with rivers, streams, pools, lakes and fountains as well as the sea. These Nymphs were female deities of the ancients, though most were not accorded the same status as the Olympians and other superior deities. They had few temples, one being the Nymphaeum at Rome, adorned with their statues, and with refreshing fountains and waterfalls, offering an agreeable coolness. As offerings they received milk, honey and oil, as well as the occasional sacrifice of a goat. They are generally represented as beautiful maidens, veiled up to the middle. Sometimes they hold a vase, from which they seem to pour water. At other times they hold grass, leaves and shells. It was considered unfortunate to see them naked, the result being delirium. They often dwelt in the sea, or upon rocks and mountains, or in woods and caverns. 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 ?rll a>lDtu unt nrno{ asoym '11D lo a)rnos 'uotutop waJ'D laarp ot pauolntnu Suopq 'rpunoq aPlm s(qtrDE puv oas 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 PUE 'sJeuoltsenb slurds Jete^t;o lecrddr sr raznod Sur8uerlc adeqs slql snoleazJelo adersa ot sJe/v\od Sur8ueqc adeqs slq pasn eq uoISEf,f,o uo q8noql 'lq8nos ueryo eJe/!\ sarcaqdord asogm.'po8 relneero L11n;raznod B sezlr aH 'Paaltl-BOS luor; 'eas peurro} rrBq IBrleJ sItI IIE gllrn tulq ihoqs suollBluaserdar raqrc) 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 Jo sqdu,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 , supposedly fifty in number, are named bV ancient authors. On close examination of the ancient sources we find these names far exceed fifty in number. Significantly we find these daughters feature widely in mythological lore, many individual Nereides being encountered in a variety of other roles. Their cult is evidently far older than the later Olympian state religions. The term Nereides came to be used in texts such as the Chaldean Oracles as a general term for water spirits, such changes in usage are probably partly responsible for the great number named in ancient sources. The mythology of ancient Greece includes many names of Nymphs, which are given below. The early Christians assumed the Nymphs to be demons. It is certainly curious how the lists of their names resemble catalogues of demonic names in the Grimoires. Even more curious is the fact that the Satyrs, masculine nature spirits who more closely resemble later 'devils', seem to 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 status 'Water and importance of the 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, (goddess of the sea, particularly the Mediterranean), Proto, Galatae, Thoe, Eucrate, Eudora, Galena, Glauce, (mother of the hero , who received the title Nereius to denote his unearthly parentage), Spio, Cymothoe, Melita, Thalia (also the name of one of the Muses, the ruler of comedy and idyllic poems), Agave, Eulimene, Erato (also the name of the Muse of erotic and tender poetry accompanied on the lyre, and of mimic imitation), Pasithea, Doto, Eunice, Nesea, Dynamene, Pherusa, Protomelia, Actea, Panope, (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 are the following not 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 by Apollodorus 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 (.a-snoalnn (, ' styf qap au lr nn s uuo1trb' pa 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 ty8qaq uraru 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 'eoq]of,nel snorue] saturtetuos 'suaptetu InJIfnBeg sB readde [t.ll PUE (qll,tu ,\Suunpue eqt ur 'gteap Jeq reUE Plro{\raPun aql ruou enrseJ ol palduraUe eq oq^\ 'snaqdrg Jo eJy!\ aqr) eorpl;ng 'stuar3 'esnqtary 'eadoaq '(ppom tErlUV EIS\y' uJepou eq] Jo lueultuor tsateer8 eqt Jo Pasn IIps PUB '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 'sna7 l,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 ol enrtuef,ul uB sB &llerrouul tulq PerelJo pue sassl,ln PeJefleqs or{^\ ssappo8 Other nymphs were the Oceanides who were daughters of , a yet more potent form of the sea-god, himself the offspring of Coelus and Terra (Heaven and Earth). Their mother was , the greatest of the sea-deities. These were three thousand or more in number, ofwhomApollodorus mentions seven: Asia (see above), Sry, (the best known river of the Underworld), Electra, Doris, Eurynome, Amphitrite and Metis, ofwhom all are great in fame. Hesiod speaks 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 of the 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. According to Homer he was the Father of all the Gods. Being the first among the gods 'V7e Oceanus receives frequent visits from all of them. can see in this the Egyptian idea that Nu, the God of the watery abyss was the source of the gods and all else. Zosimus, a Hermetic writer and alchemist of the end of the third and the beginning of the fourth century AD, dedicated one of his writings to Oceanus, calling him the 'Genesis and Seed of all the Gods'. This primacy may also lie behind the ordering of Elemental spirits in the Sworn Book, which places'Water first.

20 IZ osle pue 'aouBf,rllu8rs reteer8 ro pnbe Jo sr s,(qla1 raulred slr{ ef,uetrodull sq elrdsaq 'qlrBe elor.l^\ eqt Jo sqdru,fu rele,.r\ pue spo8 re^lr eql IIB Suuaqte; gllrn 'uorur{rrs patrpeJr pue 'ueaJo llluBlrv 3qr gllrlr PelBlJosse l,Felncrtred seru, ag 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 elor eqr e^rsuetxe aql,(q PaurlraPun sI serlolulrc relBl eqlJo s8u1tr lBrusluela rnoc'o '(leeqrne6l gtlrn uol]f,euuof, B Jo drlllqyssod t.lJ ro eqrl^Eq 'lalrn ro IeEIoIO '1azoure11 '{qlelalE) poC elglsl^ul eqrro aruaserd eqt ul lla/rrP oqlrt srolBulunlll ,(ueru Jno, Jo auo lsrsouC uerqres eqr;o Lpelncttred 's8untrn f,IlsouC aqr jo ur arn8g tuetrodur uB sr qlalelg 'de3o1a1E sB ]oor aures eqr IuoU sa IreP elueu (suoytty esorlrv\ '(qle1alE patelsuBrr oslB) qrelelaH la8uy leerC e sreedde atp 'sltrtds lo ssntso4(H rW 'Ioog peleler Llasolc eqr uI PuE slassal eules rfian erp suoltueru l,l8urproox 'p1tog, arp to uFpO ayt uO's1ooq {o,{ rllsouC esaql Jo euo 'serntducs f,rtsouC eqt ur readde - saJrorulJC aqrJo sJotsef,ue alBlPeruurl eqt - qooq rruoruolos eruBs esaqt ot sef,uara;ar rrcrldx1 'asBq lerrSolorlse ra8uorts 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 Pereqrunu ,(18uons ere peepur sr sasol4l lo >1oog WUEIE ue luegt qll^\ Palelrosse PUB 'sesolnl 'ul,de4 letr8ery egl qtr^! LrerodruetuoJ erelr slxet esaql PuE uoluolos ot palnqlrDe cr8eru sTooq SururacuoJ eloJlv\ osle snursoT ',{puecglu8lS 'o '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 utotl 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 of Oceanus 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. Those most 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

Another dangerous water was Nais, who dwelled on an island in the Red Sea. She habitually transformed all her lovers into fish by her incantations, once she had enjoyed them. Apollo transformed her into a fish in 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 (uoplesod '(Bes aq ,(ep-pltu rB Jo spreq IBes ar{r papuar aH 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 euo sezn etra8g 'eua8E sseppo8 eqr Lq aruog ur palnpouur eq ot sellr snolSrlar'o 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 Pellle u1 '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 Jo se8erul 'de3o1e1g gtlrn po8 allN aqr Jo uortf,euuor aqt Suueprsuoo 'rllerr8eru tuetrodul sl slql 'ellN ar{t Jo aplr prr8oloqr,{ur ruerf,ue uE osle sI uoll{ 'sepp req euo sB sluollrJ lool eqs qrlql\ ruorJ 'auagty;o aldurer E sE/!\ e{BI srqt seprseq'o :sluoll{ e>lBI olul 3u11e; 'ecu;yJo JaAIJ e }o etueu ar{l 'eurBu oslB sBlr\ uoll{ 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; aql gtlrn ulnorls sl aLI seurrtaruog 'utt1d1op E tsrem oqt 'uetu B rerp lsIB/!\ ^roleq Jo 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 eql Suoure 1n;ramod f,laruauxe se^.l - atrnrgdruv puB uoplesod Jo uos - uorl{ 'r{ruIJoS lualf,uB ur 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 auplP eqt pereqs eqs '(sueruog aqt ,o aunlda5l) uoplasod po8 eas eqr Jo eplrq eqt selv\ (sapleJeN eqr pue seprueelo egt Suorue polunoc 'alutlqd*V last relented, told the truth and returned to the sea. Hydromancy is said to have been instituted by the god Nereus, who was similarly reluctant, and we are entitled to wonder if he did so to give heroes an alternative from wrestling with him to obtain oracles! Homer places the home of on the island of Pharos, where was a famous light-house in antiquity; only a days journey in those 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 mind Knou.,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 and Oceanides, are clearly related to the Nymphs. Their offerings were of water or milk, and honey, and their favourite haunts included the Castalian spring and the fountains of Aganippe and Hippocrene. Erato's connection with mimicry suggests the protean qualities of the water deities. The Naiades who, more properly than the Nereides, represent the nymphs of 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. They are represented as young, beautiful maidens, often leaning upon an Llrn, from which flows a stream. At their ceremonies sacrifices of goats and lambs were offered to them, and libations of milk, honey and oil. Individual worshippers also offered milk, fruit and flowers. Modern magicians working from these traditions should avoid pouring milk, honey or oil into water, let them instead make these offerings beside the water, or at an appropriate shrine. Many of

24 9Z

,!e,eurpu,r*,q',lJ;:i:ilJff lil'LlT;:l#U::,:Jilfi ;""-. ffJff (sanlesruaq} ale srar{erd eqt Jo stuerultues eql 'elers releer8 qJnru B uo q8notlr 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 'Peureruof, Jo roleerC aqr Jo reqt sI PoC ;o eepl aql surar rllsllleqeo uI 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 Jleseuo 'no,i, sltrtds Sulunpe Jo Jelletu B sr slqJ ot ruer{l tf,EJltB snqt PuE 'pauraruol sI EePl eqr sellrer arl] Jo s8urlaa; snor8rler rag8rg aqt qlll\ asrgtedrue ot ueqt 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 (suorJeJnfuoc lou q8noqt uerJo aJE qJrqd\ lecrd& rou ere Laql'ulBuaf, eJolu qlnru are srar(eld asarp asn aqr Surl,lrePun seapl aql eJol{ Jo "(lluelrodurt '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 Peulelqo urnl rleql uI un\ec uePloc aqJ 'u/v\EC uaPloc eqt sePBrc lBluetuala eqt ur esn Jreqt ruou ud\ou1 are srar(erd asaqr sdeqrad rtlFeuFd'o '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 Inlasn aq 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 and 'Waters who enclosest the subterranean in the cavernous hollows of Earth; King of the Deluge and of the Rains of Spring; Thou who openest the sources of Rivers and of Fountains; Thou who commandest moisture, which is like '!7e the blood of the earth, to become the sap of plants, adore thee and we invoke thee! Speak thou unto us, Thy inconstant and changeful creatures, in the great Tempests of the Sea, and we shall tremble before Thee. Speak unto 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, which renew themselves ever in thee. O Ocean of infinite perfections! O Height which reflectest Thyself in the Depth! O Depth which exhalest thyself into the Height! Lead us into Immortaliry through sacrifice, that we may be found worthy one day to offer unto Thee the'Water, the Blood, and the Tears, for the 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 , 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 \orroq dSolourtuJel ,o Jeauel ulqt E Jopun 'uoItIPEr] rsol lnq IIE_ue ol lsalN eql uI slul Surmuns eqr auo st 'panlenJePun qlnru ,ltuecar ^\aj Jo PuE PafJalSau Iiun 'aloulrg snouBJ eruo qql 'ailowrr1 anrl eyt ;o slurds IEnPI^lPul er.{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 ' 'e{B['rua;1-uo1]Erls 600Z 'luudtul telref,S 'arlotulrC en{ eqJ .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 '(rorlp![) suBH (zlefl 'uortBlsue{ ul uLde4 lerr8ey.q laerC aq1 raralq

Surpeag ragtrnd

'tnp rttl ayt uo arua$Na otut aup) I ua1m 'spo? aqt a.tolaq Palslxa w1l ralam ayl 'talnrn Sutysat"lat' t"oap ytvn u,Day Kw ysat"tat" noyi lr.qi 'loutny.tnl puo t4aw!13y satutt4 tnat'8 atll lo au.Lvu a\l ut puv 'uolnqDg aupu aW ur aayt at'ntuoc 1 'tan'ao( wa11 Parunfi qwy a\ sD uana tarnoQ aut tuptB {.aqt tow puo 'pn11-nN puv lpznu.tt'oy '!1ln1ng 'rr1q'r1do3 :lup'tou8t at"n Katp sautau asoqm lo po7 K1or1 urno ttayt uo;t tamo4 annq Katp sD uafta 'uottpqunut aqt to poi ayt lo atn14 a1i ut uottp1nqay rlr'Ht aftpy oym saoullQ aurnrp aW nfio t"an^toQ aonrl tow I 1P11 lupt8 ,4o3op1E lul4s yttano4 g 'spooll pup surr,ots aql lo 1r13ru ayt uo sl.tlso t'aao t'arno4 poy taqlas ssappoC ayl sp uana 'tatr.rn ayi rafto uotutuuo1 aonq ('ow 11p11 aw olun noqt luot'8 ',uanaa17 lo t"aplole, lo auou &t1t ut 'uanna11 lo aug 'lDusaPC 't"n'(o17 warC 'TpH

'(qu,(ru pue esuelulluBr' jo PUE 'telem Surqser;ar realf,;o Suua;;o ue Surleul 'ernd $ otl^\ auo Lg aPeru eq oJ) deEolalg Io uouero^ul uV 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 those of mixed African, Amerindian and European origin in the Americas. The view of the spirits is generally respectful, and the company of some of them is distinctly encouraged and welcomed. The existence of difficult, 'hard' or even hostile 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 ancient predecessors prior to the demonisation of magic and the entities with which it deals. The supposed 'demons' of the True Grimoire consist in realiry of a wide range of spirit types, principally Elementals and Nature spirits. Nor do these 'Western in fact accord with the stereoryped picture of later magic, particularly in relation to Elementals. Their nature is far more in accord with the view of the late pagan philosophers, and their interpretation of the gods and spirits of the traditions with which they were in contact. Accordingly many of these spirits will be found to possess considerable intelligence. Some among them will enhance the spiritual, moral, ethical and even physical development of those who approach them. This is almost the precise reverse of some modern views of spirits, that envisage the magician binding a 'demon' in order to liberate some potential previously inhibited by it. By contrast, some of these spirits will often encourage personal transformations the magician is resistant to and cannot achieve unaided. In order to get the most out of this approach to magick the operator will need to be open to new ideas, though they are in fact extremely ancient in origin. In particular it must be realised that not all approaches to magick are compatible. Many modern'Western systems have little in common with the approach involved here. rilfhile a'Western Grimoire underlies the family of spirits described in this series, great care should be taken in adapting Grimoire materials for use with this approach. On the other hand, this tradition has much common ground with many 'Western traditions outside the milieu. fu well as the Living Traditions mentioned earlier, materials from ancient Greek and Egyptian sources will be found to be particularly compatible. The relationship of these materials with the later Grimoires provides useful indications on how to adapt the latter for use with these spirits. The empathy this magick has with the late period in ancient Egypt is significant; this period was that of the emergence of Christianity in many forms, and of Gnosticism which in some of its forms was also Christian while including philosophical, magical and astrological ideas from various sources. This magick similarly can be embraced by modern Gnostics of whatever religion, so long as the Animist approach is embraced in return.

28 HADEAN PRESS GUIDES TO THE TINDERWORLD

Spirit Work Series An introduction to working with spirits, particularly those of the True Grimoire.

ELELOGAPI THE SPIRIT OF THE WATERS '\D7aters: For the assistance of a Mighty Spirit of the in contacting the Celestial and Terrestrial Gods, the Chiefs of the Underworld and the spirits of the dead. 'Waters; For invoking in conjurations of lesser spirits of the for assistance in working with herbs, magical baths and washes, visions and clairvoyance; ro enhance your emotional nature, to improve your health and your life.

lVaters, Elelogap: the Spirit of the part of the Spinr Worlc Senes Copyright @ Jake Stratton Kent 2009 All Rights Reserved. lmage of Hapi by Jeff Dahl 2008 Guides to the Underworld Published by Hadean Press. www.hadeanpress.com