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Ritual To Evoke Azathoth
Ritual To Evoke Azathoth
Ritual To Evoke Azathoth
[This is one of the papers comprising Michael Calmar’s anthology “Concernynge ye Olde
Ones.” The present text was transcribed from a copy in an English academic collection. At
least three other copies are known to be extant; two are in private collections and the third
(believed to be a rough draft) somehow found its way to an American university library.]
He in ye Gulph, who ys alſo known amonge menne by ye Name Azathoth, ys ſaide to
bee ye Lord & Maiſtr of ye Olde Ones. Ye Gulph ſpoken of heer, at ye Centr of wch
Hee dwelleth, ys ſaid to bee ye Centr of ye Vniuers, thys ys not toe ſaie that yt ys any
plase vppon ye Erth or vnder ye Erth, nor yette in ye ſtarry Heuens; yt ys rather (as yt
were an anologie) ye Centr of a Circil of wch ye edge repreſenteth ye Erth & ye Heuens
& all ye Spaces known to menne.
Whyle He in ye Gulph ys in alle reſpectes a Godde, indeede ys ſaide by ſome to haue
beene ye Creator of alle ye Worldes menne maie know & menny wch they do notte,
He hath no VVorſhyppers as ſuch, & to Calle Him furth ys to invyte Ruin, for He
liueth in a Relm of Extremes wher each Thynge becometh yts Oppoſit, & were ye raw
Force of Creation to bee made to Manifeſt vppon thys Erth, ’twould bee to vs ye moſt
grieuous Deſtruction. In ye Rites of ye Olde Ones, Hys Name or Titil ys oft mentioned
(vide for example ye Rite of ye Lord of ye Woodes, & ye Black Goat, of wch I haue wryt
elſewher), but thys ys a meere Formalitie. Yt ys ſaide by ſome, that He in ye Gulph
ys Madde or myndleſs, indeede ys Madneſſe ytſelfe, ye Firſte Madneſſe. And that
thys ys why ye Vniuers ys ſuch a meſſe.
[wryte ſome moore of thys]
1
To Calle Furth Hym in y Gulph. e
[While purported to be by Michael Calmar, and referring back to the previous writing, this
ritual outline is, on internal evidence (specifically the presence of some glaring anachronisms)
a modern fake.]
He in ye Gulph, whoſe truwe Name ’twere not well to lyghtlie ſpeake, nor yet to
wryte, maie yette bee called furth by a Magitian; to eſſaie thys ys dangerous, &
whyle He ys far aboue & beyond ye Spirits of ye Clavicles of Salomon, &c., to call
Him into ye Circle as one myghte doe for othr Goddes, were notte meere Folly, but
ſheer & unmitigated Inſanitie. For whyle He ys in a ſenſe a Godde, to worſhippe
ſuch a God ys to Worſhippe Madneſſe, and thoſe as woulde bee hys Preſtes, ar
themſelves inſane.1 For, He in ye Gulph ys (as I haue wrytten elſewher) ye Firſte
Madneſſe. So ye Magitian who maie deſire to Calle Hym furth, ſhoulde ſet vp ye Rite
soe that hee ys in ye Magick Circle, whyle Hee in ye Gulph ys called outſyde ye
Circle. And while ye Trigonon of Art, ſuch as Agrippa hys Clavis2 deſcrybeth, maie
not ſerue to contain Hym, let ye Magitian, by analogie as yt were, draw ye curue
outſyde ye Circle, as a Locus of ye Evocation, and at ye Focus of ys Curue, let ther bee
placed ye Charactr of Hym in ye Gulph. And let ye Magitian mark ye hither syde of ys
Curue, wth ye Eldr Synge & ye Names of Powr.
Now, ye Maiſtr & Companions aſſembled, let ye Rites of Diſmiſſal be ſpoken & ye
Circle of Arte empowr’d in ye customary mannr. Then ſhal ye Maiſtr ſpeake in a
lowde voyce ye purpoſe of ye Rite, & encourage yse Companions. Ye Maiſtr maie then
proceede to inuocate ye Powrs & Forces ſuitabl to ye Work, & in particular hee ſhal
call vppon Yogge-Sothothe as ye Opener of ye Waies for those wch ar Beyonde.
Then ſhal ye Maistr make ye Commemoration of Hym in ye Gulph, while ye
Companions call vppon Hys name (that ys, ye Name by wch Hee ys knowne among
menne, for yt is ſaide that Hee hath a truwe name wch none dare ſpeake alowde,
indeede of wch ye voyce of man maie vtter butte a poor imitation). When ye Maiſtr
ſenſes, that He ys neere readie to appeare, let hym vtter ye final conjouration (and yf
thys bee in ye ſo-called Angelick language reuealed vnto Doctor D.,3 ’tis better) &
open ye Gate wth ye Z.Z. Formula.
* * * * * * * * * * *
1
“To worship Azathoth is to worship madness, and Azathoth’s clerics are themselves insane.” — entry for
Azathoth in the suppressed Cthulhu mythos section of the Dungeons & Dragons first edition Deities and
Demigods supplement.
2
i.e. the “Fourth Book” of pseudo-Agrippa.
3
While not a complete anachronism—Calmar’s last known writings postdate the Dee-Kelly spirit actions by
over a decade—it is highly implausible that anyone outside Dee and Kelly’s immediate circle would have even
heard of, still less have access to the writings of the “Angelick language,” prior to the publication of the True
and Faithful Relation, nearly sixty years after Calmar’s disappearance.
2
[This is technically speaking a work of destruction. No moral inference should be
drawn from this statement; after all, one may use a directed burst of radiation to
destroy a cancer.]
Set up circle with double‐octagram / tesseract design. Octarine lamps at 8 points.
The circle needs to be big enough for all required movements – at least 18’ diameter,
preferably more.
The ritual should be conducted out of doors, on open ground with line of sight to the
target.
Mark outside the circle a parabola, with its axis pointing towards the target.4 It
should be made about as wide as the circle. At focus of curve place something
marked with the character of Azathoth. Copious quantities of incense burning next
to it, producing thick clouds of smoke. Around the edge of the curve, on the outside,
are written various Names of Power interspersed with Elder Signs.
There are three principal officers, who are not to be named; to conceal their identities
they are here denoted Harry, Colin and Nigel (this is not to imply that all, or indeed
any, need to be male).5 Throughout the ritual they stand close in to the centre unless
otherwise instructed, and when not moving face towards the centre. Harry and
Nigel face each other; Harry is 90° clockwise round from Colin. They maintain these
relative positions unless otherwise instructed. A ritual sword is required, initially
placed at the centre of the circle.
Any remaining participants are collectively referred to as the Companions of Art.
These act as a ‘chorus.’ They initially stand around the inside of the Circle.
4
Alternatively, if this can be managed with sufficient precision, as part of an ellipse where the target is at one
focus and the sigil placed at the other.
5
A similar-sounding female name may be substituted if any of the officers are women. There may be mysteries
concealed in the initials of these names, though frankly I doubt it. While gender-inclusive nomenclature is to be
preferred if there is no good reason in terms of the structure or symbolism of the ritual why a particular officer
should be a specific gender (I have occasionally been at rituals where the third officer was designated “Maiden”
for no particularly good reason, and at least one where this office was filled by a man), in this instance part of
the point was to avoid any indication of one of the three being ‘chief,’ &c.
3
Opening:
Preliminary banishing:
Colin is facing North. Harry takes up sword and conducts the Lesser Banishing Ritual of the
Pentagram or the Banishing of the Space‐Marks6 (making a complete circuit of the circle),
then returns to place and puts down sword.
C.: “Let us enter into the Night.
The Night where Horus arises as Min.”
H.: “The Night where the Sun is concealed as Amun.”
N.: “The Night where our lady BABALON is enthroned upon the Great Sea.”
C.: “N: The Sign of Min”7
[gives sign Puer]
H.: “O: The Sign of Amun the Concealed Creator”
[gives sign Vir]
N.: “X: The Sign of Babalon and Baphomet”
[gives sign Puella briefly thens shift to Mulier]
H., C., N.: “N. O. X. [all repeat first four signs in order Puer, Vir, Puella, Mulier]
Nox, the Night of Pan!
The Night shall cover all.” [all give sign Mater Triumphans]
Nigel then conducts the Lesser Banishing ritual of the Hexagram in the four quarters with
ARARITA (tracing hexagrams with a hand or a dagger) completes circuit and returns to place.
The officers then repeat the above rigmarole with the NOX signs.
Opening the Circle
Harry mixes salt in water and sprinkles circle (widdershins from North)
Nigel puts incense on charcoal and censes circle (widdershins from North)
Colin takes up sword and circumambulates widdershins from North, vibrating the
YESSENIGADON‐AKROUROBORE formula, and tracing sealing Elder Sign in 8 points of
figure (note: the cross‐quarters should be figured as representing the other four directions
of space, as in the next bit).
C.: “The Circle of Power surrounds us! We stand outside the circles of time, between
the world of men and the realms of the Old Ones of the Outer Spaces. Now let us
call on the Eight Watchers that they may invisibly guard this place in the eight
directions of space.”
6
This ritual was originally devised by Nema (Maggie Ingalls) and modified in accordance with suggestions by
Aossic Aiwass (Kenneth Grant). Very short version (as found on the website of the Horus Maat Lodge):
counter-clockwise from S, in each quarter and cross-quarter, trace X with sword or dagger, with names SHAITAN
(S), HOOR-PAAR-KRAAT (SE), RA-HOOR-KHUIT (E), HADIT (NE), NUIT (N), MAAT (NW), BABALON (W),
AIWASS (SW) then complete circle. A fuller version, and a different abridgement, may be found in Nema’s
book Maat Magick as “The Eightfold Banishing.”
7
Mentu the hawk-headed solar-martial god of Thebes is distinct from Min (rendered Khem or Amsu in some
nineteenth and early twentieth-century works) the human-headed phallic god of Thebes, and the sign Puer is
more or less the characteristic stance of the latter. Both were eventually assimilated to Amoun-Re; however the
sign Vir is probably associated with Amoun with reference to his depiction with the ram’s head and horns of
Khnum.
4
Harry goes to North, Nigel to South.
H. vibrates SATAN HEHU (oow)
N. vibrates SATAL HEHUET (oow.t)
H. and N. proceed round widdershins until H. is in East, N. in West.
H. vibrates SATET KEKU (kkw)
N. vibrates SATIT KEKUET (kkw.t)
H. and N. proceed round widdershins until H. is in NE, N. in SW.
H. vibrates SANAT NANU (nnw) (in NE for up)
N. vibrates SALAT NANUET (nnw.t) (in SW for down)
H. and N. proceed round widdershins until H. is in NW, N. in SE.
H. vibrates SETAT AMOUN (imn) (in NW for ana)
N. vibrates SITAT AMOUNET (imn.t) (in SE for kata)8
H. and N. return to positions.
C.: “From the eight swords of the eight guards shines forth the circle of stars about
us. In the names (YESSENIGADON‐AKROUROBORE formula) let the Circle be sealed.”
Harry declares circle open.
Nigel declares purpose of rite.
Colin knocks on something handy & proclaims “So mote it be.”
Preliminary Invocation9
Colin facing North. One of the Companions of Art stands behind Colin; a second stands
opposite Colin, the same distance from the centre as the previous. The remaining
Companions form two concentric rings outside these two (this part is going to determine the
necessary size of the circle).
C.: “Thee I invoke, the Bornless One.
Thee, that didst create the Earth and the Heavens.
Thee, that didst create the Night and the Day,
Thee, that didst create the Darkness and the Light.
Thou art ASAR UN‐NEFER; whom no man hath seen at any time.
Thou art IA‐BESZ; Thou art IA‐APOPHRASZ
Thou hast distinguished between the Just and the Unjust.
Thou didst make the Female and the Male.
Thou didst produce the Seed and the Fruit.
Thou didst form Men to love one another and to hate one another.
“I am ANKH‐F‐N‐KHONSU Thy Prophet, unto Whom Thou didst commit Thy
Mysteries, the ceremonies of KHEM. Thou didst produce the moist and the dry, and
that which nourisheth all created Life. Hear Thou Me, for I am the Angel of PTAH‐
APOPHRASZ‐RA: this is thy True Name, handed down to the Prophets of KHEM.”
8
The names of the Eight Watchers (the Hermepolitan Ogdoad, with, as was frequently the case historically,
imwn and imwn.t (‘hidden’) taking the place of gro and gro.t (? ‘completion’)) are almost certainly
incorrectly transliterated owing to the lack of vowels in all but the latest written form of the Egyptian language,
but to be brutal about it Egyptian Gods should be used to having their names mispronounced by now.
9
This is based on a group adaptation by persons unknown (probably English O.T.O. members) of Crowley’s
Liber Samekh. Further modifications have been made to some of the speeches, and to the speaker markouts. As
an aside, Αζαθωθ = 827 = ακεφαλος. [Qy substitute first person plural for singular in some of this?]
5
The two circles of companions begin to circumambulate in opposite directions, one group
repeatedly vibrating LA, the others vibrating AL (check which is which). The innermost
pair vibrate ShT repeatedly. These do not circle, but move round when the three officers
move, thus retaining their position relative to Colin.
C: “Hear me:”
[H. vibrates the barbarous names while N. speaks the glosses & C. traces invoking K of D
with hand or wand.]
H.: AR N.: “O breathing, flowing Sun!”
BA “O Soul of Motion and Breath!”10
THIAŌ11 “O Sun IAŌ! O Lion‐Serpent Sun The Beast that whirlest
forth, a thunderbolt, begetter of Life!”
RHEIBET “Thou that flowest! Thou that goest!”
A‐THELE‐BER‐SET “Thou Satan‐Sun Hadit that goest without Will!
A “Thou Air! Breath! Spirit! Thou without bound or bond!
BELATHA “Thou Essence, Air swift‐streaming, Elasticity!
ABEU “Thou Wanderer, Father of All!”
EBEU “Thou Wanderer, Spirit of All!”
PHI‐THETA‐SOE “Thou shining Force of Breath! Thou Lion‐Serpent‐Sun!
Thou Saviour, save!”
IB “Thou Ibis, secret solitary Bird, inviolate Wisdom, whose
Word is Truth, creating the World by its Magick!”
THIAŌ “O Sun IAŌ! O Lion‐Serpent Sun The Beast that whirlest
forth, a thunderbolt, begetter of Life!”
H., C., N.: “Hear Me, and make all Spirits subject unto Me, so that every Spirit of the
Firmament and of the Ether: upon the Earth and under the Earth: on dry Land
and in the Water: of whirling Air, and of rushing Fire: and every Spell and Scourge
of God may be obedient unto me.”
The officers move round widdershins until C. is facing South.
C: “I invoke Thee, the terrible and invisible God that dwellest in the void place of the
Spirit:”
[H. vibrates barbarous names while N. speaks glosses; C. traces invoking fire pentagram]
H.: AR‐O‐GO‐GO‐RU‐ABRAO N.:“Thou spiritual Sun! Satan, Thou Eye, Thou Lust! Cry
aloud! Cry aloud! Whirl the Wheel, O my Father, O
Satan, O Sun!
SOTOU “Thou, the Saviour!
MUDORIO “Silence! Give me Thy Secret!
PHALARTHAO “Give me suck, Thou Phallus, Thou Sun!
OOO “Satan, thou Eye, thou Lust!
Satan, thou Eye, thou Lust!
10
An interpolation. There is a lacuna in PGM V between AR and THIAŌ, ARBATHIAŌ was a conjectural
restoration by Preisendanz. The gloss is mine.
11
I use Ō here to represent a long o, rather than the F of Liber Samekh. The latter was used for Qabalistic
reasons but is misleading as regards actual pronunciation.
6
Satan, thou Eye, thou Lust!
AEPE “Thou self‐caused, self‐determined, exalted, Most
High!”
C: “Holy12 Bornless One!”
H., C., N.: “Hear Me, &c. &c. &c.”
The officers move round widdershins until C. is facing West.
C: “Hear me:”
[H. vibrates barbarous names while N. speaks glosses; C. traces invoking water pentagram]
H.: RU‐ABRA‐IAŌ N.: “Thou the Wheel, thou the Womb, that containeth the
Father IAŌ!
MARIODOM “Thou the Sea, the Abode!
BABALON‐BAL‐BIN‐ “Babalon! Thou Woman of Whoredom! Thou, Gate of
ABAŌT the Great God ON! Thou, Lady of the Understanding
of the Ways!
ASAL‐ON‐AI “Hail Thou, the unstirred! Hail, sister and bride of ON,
of the God that is all and is none, by the Power of
Eleven!
APHEN‐IAŌ “Thou Treasure of IAŌ!
I “Thou Virgin twin‐sexed! Thou Secret Seed! Thou
inviolate Wisdom!
PHOTHETH “Abode of the Light …
ABRASAX “… of the Father, the sun, of Hadit, of the spell of the
Æon of Horus!
AEOOU “Our Lady of the Western Gate of Heaven!”
C: “Mighty Bornless One!” 13
H., C., N.: “Hear Me, &c. &c. &c.”
The officers move round widdershins until C. is facing North.
C: “I invoke thee:”
[H. vibrates barbarous names while N. speaks glosses; C. traces invoking earth pentagram]
H.: MA N.: “O Mother! O Truth!
BARRAIO “Thou Mass!
IOEL “Hail, Thou that art!
KOTHA “Thou hollow one!
ATHOR‐E‐BAL‐O “Thou goddess of Beauty and Love, whom Satan,
beholding, desireth!
ABRAŌT “The Fathers, male‐female, desire Thee!”
H., C., N.: “Hear Me, &c. &c. &c.”
[They remain in their current position.]
12
AEPE in Samekh is a modification of APE (ΑΠΕ) in PGM V, which is suggested by Preizendanz to be a scribal
error for ‘ΑΓΙΕ, the vocative form of ‘ΑΓΙΟΣ, “holy”; thus paralleling “Mighty bornless one” at the end of the
next section.
13
In this instance ISCHURE has been deleted as it is intelligible Greek and not a barbarous name, and Crowley’s
gloss was a straightforward translation; it is not repeated in the original.
7
C.: Hear me:
[H. vibrates barbarous names while N. speaks glosses; C. traces invoking A active K]
H.: AŌT N.: “Male‐Female Spirits!
ABAŌT “Male‐Female Sires!
BAS‐AUMGN “Ye that are Gods, going forth, uttering AUMGN!
ISAK “Identical Point!
SA‐BA‐ŌT “Nuit! Hadit! Ra‐Hoor‐Khuit!
IAŌ “Hail, Great Wild Beast!
Hail, I A Ō!”
C.: “This is the Lord of the Gods.
This is the Lord of the Universe.
This is He whom the Winds fear.
This is He who hath made all things by the command of His Voice.
Lord, King, Ruler, Helper.”14
H., C., N.: “Hear Me, &c. &c. &c.”
C.: “Hear me:”
[H. vibrates barbarous names while N. speaks glosses; C. traces invoking A passive K]
H.: IEOU N.: “Indwelling Sun of Myself!
PUR “Thou Fire! Thou Sixfold Star Initiator, compassed
about with Force and Fire!
IOU “Indwelling Soul of Myself!
PUR “Thou Fire! Thou Sixfold Star Initiator, compassed
about with Force and Fire!
IAŌTH “Sun‐Lion‐Serpent, hail! All hail, thou Great Wild
Beast, thou I A Ō!
IAEO “Breaths of my soul, breaths of mine Angel!
IOOU “Lust of my soul, lust of mine Angel!
ABRASAX “… of the Father, the sun, of Hadit, of the spell of the
Æon of Horus!
SABRIAM “Ho for the Sangraal! Ho for the Cup of Babalon! Ho
for mine Angel pouring Himself forth within my Soul!
OO “The Eye! Satan, my Lord! The Lust of the Goat!
UU “Mine Angel! Mine Initiator! Thou one with me—the
Sixfold Star!
EU “Thou Beneficient One! Thou Sixfold Star within the
Circle of Stars!
OO “The Eye! Satan, my Lord! The Lust of the Goat!
UU “Mine Angel! Mine Initiator! Thou one with me—the
Sixfold Star!15
14
This and the “I am He” section have modified from Samekh, mostly based on a modern academic translation
of the “Stele of Jeu” as published in Betz (ed.), The Greek Magical Papyri in Translation.
15
[EU OO UU was omitted from the Goëtia version of the invocation due to careless transcription at some point,
and was thus not in Samekh; it is here restored. The glosses on OO and UU are simply repeated from above; that
on EU is my doing, though pastiched from Crowley’s.]
8
AD‐ON‐A‐I “My Lord! My secret self beyond self, Hadit, All‐
Father! Hail, On, thou Sun, thou Life of Man, thou
Fivefold Sword of Flame! Thou Goat exalted upon
Earth in Lust, thou Snake extended upon Earth in Life!
Spirit most holy! Seed most wise! Innocent Babe!
Inviolate Maid! Begetter of Being! Light of Life, Love
and Liberty! Soul of all Souls! Word of all Words!
Come forth, most hidden Light!
EDE “Devour thou me!
EDU “Thou dost devour me!
ANGELOS TON THEON “Thou Angel of the Gods!
ANLALA “Arise Thou in Me, free‐flowing, Thou who are
Naught, who art Naught, and utter Thy Word!
LAI “I also am Naught! I will Thee! I behold thee! My
Nothingness!
GAIA “Leap up, thou Earth!
AEPE “Thou Exalted One! It leaps up; it leaps forth!
DIATHANNA THORON “Lo! the out‐splashing of the Seeds of Immortality!”
(The Companions of Art stop their circling)
C.: “I am He! the Bornless Spirit, having sight in the feet!
The mighty one, the immortal fire!
I am He! the Truth! who hate that iniquity be wrought in the cosmos!
I am He, that lightningeth and thundereth!
I am He, whose sweat rains life on the earth!
I am He, whose mouth ever flameth!
I am He, the begetter and the destroyer!
I am He, the favour of the Æon!
‘The heart girt with a serpent’ is my Name.”
H., C., N.: “Come Thou forth and follow Me, and make all Spirits subject unto Me: so
that every spirit of the Firmament and of the Ether: upon the Earth, and under
the Earth: on dry Land or in the Water: of whirling Air and of rushing Fire: and
every spell and scourge of God may be obedient unto me.
“IAŌ: SABAŌ: Such are the Words!”
The Opening of the Way.
H., C. and N. move round widdershins until C. faces towards the focus of evocation. The
Companions of Art move to form a single ring near the edge of the circle.
H.: (reads or recites the “Prayer to Lord Iok‐Zothoth” from the Book of Eibon, “O Cosmic
Sire in realms beyond the skies,” &c.; all shout last line, “Iä! wgah’nagl fhtagn!”)
N.: “Yog‐Sothoth knows the Gate
Yog‐Sothoth is the Gate.
Yog‐Sothoth is the Key and the Guardian of the Gate.
Past, present, future: All are One in Yog‐Sothoth.”
9
C.: (Brief address to Yog‐Sothoth to open the way for the manifestation of Him in the Gulf,
e.g.: “Yog‐Sothoth! Key and Guardian of the Gate! Opener of the way for those
from beyond! We ask that you open the way before this circle for the
manifestation of Him in the Gulf (&c., paraphrased from statement of intent).”
All: So mote it be.
The Commemoration
H.: (reads or recites ‘Nyarlathotep’ from Fungi from Yuggoth).
N.: (reads or recites ‘Azathoth’ from Fungi from Yuggoth).
C.: “IN THE BEGINNING there was nothing save the great First Thought;
First Thought, who from self‐contemplation did become insane.
As to how long this madness lasted, it may not be said;
This happens in Eternity, for Time as yet was not.
An æon or an instant passed, First Thought came to itself,
By casting forth its madness as the first separate being.
This first separate being had no mind, but awesome pow’r
And blind insatiable will to create and to destroy.
Nor did this being have as yet a name, and even though,
In latter ages, certain names have been bestowed on it,
These names it were not well to speak nor even yet to write.
Thus there became First Madness. And thus First Thought knew fear.”16
H., N.: “And in this age, the great First Madness is called among men by the name of
AZATHOTH.”
The Calling‐Forth
The Companions of Art begin to circle widdershins with mantra:
AMOR ZEVA ASEE ThIAP ORNuP ThADA.
A designated person who has a reasonable clue what is going on should set the pace and
watch for Colin’s signal to stop. It is not necessary, or indeed desirable, that all the
Companions should be in time with each other, or indeed pronounce the mantra correctly;
and it should eventually degenerate to glossolalia or wild meaningless shrieking.
If possible, one of the Companions should be apart and keep up an irregular beat on the tom‐
tom; another should be producing a thin monotonous whine from a badly‐tuned flute.
H.: “AZATHOTH the Demiurge!”
N.: “AZATHOTH the Unmaker!”
C.: “AZATHOTH, He in the Gulf!”
H.: “AZATHOTH the Creator!”
N.: “AZATHOTH the Destroyer!”
C.: “AZATHOTH the Centre of the Universe!”
H.: “AZATHOTH, from whose mindless mutterings flow forth the laws of the kosmos!”
N.: “AZATHOTH, the unbegotten source of Chaos!”
C.: “AZATHOTH, the vast lord of All!”
16
This is part of a free English verse-rendering of a cosmogonic myth from The Epistle of Simon the Magician.
10
H.: “AZATHOTH, whose true nature the mind of man may not comprehend!”
N.: “AZATHOTH, whose true name the voice of man may not utter!”
C.: “AZATHOTH, whose true form the senses of man may not perceive!”
H.: “AZATHOTH, the horror of Reality!”
N.: “AZATHOTH, the reality of Horror!”
C.: “AZATHOTH, whom no eye may behold unblasted and no mind contemplate
unscarred!”
(The officers then ad‐lib on similar lines until they can’t think of any more epiphets, at which
point they should start shouting glossolalia at each other instead. When a sufficient charge
has been built up, Colin declaims a short conjuration in bad Enochian, along the lines of:
TORZU AZATHOTH, ZACAR OD ZAMRAN
ASPT COMSELH CIAOFI CAOSGI;
ZAMRAN AAI CORAXO VONPH;
NIISO, PANPIR MALPRG MIRC […]17
[and here insert a description of the target.]
and gives a signal, at which point the Companions stop and drop to the ground and the three
officers turn towards the focus of evocation and make the sign of the enterer, crying
Z.Z.N.Z., then give the sign of silence.)
(A pause)
(A closing should then be conducted. Banishing symbols, sealing / warding Elder Signs, &c.,
should be thrown at the focus of evocation until it is clear that the evoked force has departed.
When it has, and not before, release the 8 guards, unwind the circle (movements in the
closing should be deosil) and conduct a powerful concluding banishing: at the very least the
Lesser Banishing Pentagram (or Space‐Marks banishing), the Lesser Banishing Hexagram
and the Supreme Banishing Pentagram. Then trace the sealing Elder Sign with a sword over
the focus of evocation and dismantle the circle and parabola.)
Draft 0.58: 26.02.2005
The Character of Azathoth, according to the method of Agrippa.
(lower case Greek letters)
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Enochian: “Arise Azathoth, move and appear before the circle to the terror of the earth; appear amid thunders
of wrath; come away [i.e., ‘leave wherever you are and come here’] raining down fiery darts upon [description
of target].”
11
Target
|
|
|
|
|
|
|
| |
|
Light
t
Li
gh
gh
Li
t
Light
Light
H N
C
t
Li
gh
gh
Li
Light
The Circle and Curve‐Locus of Evocation
(The sighting line to the target, and the base‐line of the parabola are shown for reference
purposes; they should not actually be marked. The positions of the three officers during the
evocation are indicated; in other parts of the ritual they move around as indicated, but
maintain the positions relative to each other shown unless otherwise stated)
3 1
4
6 2
Banishing / sealing / warding Elder Sign
12