XXVIII: Peacocks

Golden Idol

XXVIII MIDIKON

Servitors: Ilekel, Manties, Losimon, Asmiel, Lomiol, Katsin, Apolion, Pakid, Adon, Pattid, Kosem, Milon, Iparkas, Izozon, Nasi, Tolet, Ekalak, Kilik, Kokolon, Alpas, Ipakol, Soterion, Nolom, Amillis.

The word at the outer edge of the square derives from the Greek μυδεικών (mydeikon), meaning ‘mystical,’ while the name forming the central cross refers to the spirit Ilekel, whose name possibly derives from the Hebrew לחלל (lechalel) meaning ‘to desecrate,’ ‘violate’ or ‘defile.’ The lower case letters represent those altered by me to correct the errors that are evident in it in the original text.

The Vision

A long, thick baton made of plant matter and covered with needle-sharp spines appeared. Each of the baton’s spines had a tiny, lidless eye at its end, each of which turned to look at me at the same time, then started shifting around in a way that was quite unsettling to look upon. As I looked at the baton, a peacock came running towards me telling me I shouldn’t be holding it and instructed me to put it down. Entranced, I kept looking at it, and found it opening out into a blue fan that, with its eyes now spread all over its surface, resembled the tail of a peacock. As I noticed this, the peacock standing before me opened his tail in response then proceeded to run past me, telling me to put the fan down and run with him as something was coming. I folded it back up so it resembled the spiked baton again and ran with him.

Then it was apparent that we were in a thinly-wooded forest. Between, or rather above, the trees came a huge giant, crushing everything it trod on beneath its feet. Then, as the giant came to the baton I left on the floor, the eye-spines that ran up its length pierced the flesh of its feet and turned the giant to stone. Then, after a few moments, the stone giant crumbled to dust and revealed a golden statue of a man, somewhat like Michelangelo’s David, but carrying an axe over its shoulder. The Peacock and I approached the statue and the Peacock joyfully declared the freedom of the idol that had been encased within the giant’s great body. Then the arm holding the axe dropped down to its side for a moment then moved again to strike the ground with it, causing a small crack to appear in the earth. As the earth opened, I saw a pool of very blue water in which hundreds of frogs eggs had been laid. This, I realised, was the point where the spiked baton had been crushed into the ground by the giant’s foot, and had now changed from being a baton/tail/fan into a blue pool full of eggs. On inspection, each of the eggs contained tiny, swimming embryos.

Then, from the water, a large, shark-like monster leaped, its maw raised to the heavens, which peeled back lay by layer to reveal a bald-headed figure garbed in a robe of the same blue as the pool and tail feather had been. Its eyes, however, had skin growing over them which opened by the skin being split open into vertical slits with no visible eyeballs within them. As it gazed upon me, it said ‘speak what you wish, or rather, chant it.’ Doing so, I demanded, in a chant, to be shown the true visions of the square. It told me I was already seeing them, but then explained that none of what I was seeing was real, for nothing around us was actually there. The wood around me and everything in it was an illusion fabricated from the matter of my mind, it said, and this illusion could come in the form of castles, buildings, towns, banquets or anything else one could imagine.

The entity then told me that the mechanics by which spirits worked was through influencing the physical matter of the mind to produce symbolic communications. But, he asked me, how could I truly distinguish what was the work of my own mind and what was the work of the spirits communicating with me. As he spoke, I noticed that his feet became those of an ostrich that dug into the ground and that he appeared to be wearing a pink tutu around his waist. On noting my incredulity about such a ridiculous image, it laughed a bellowing laugh. It explained that they could encourage the mind to see anything they wished it to by the power of suggestion, it said and produced random images of foods like pineapples and carrots appeared for no discernible reason. The point of doing this, it told me, was that I had the mind couldn’t control the formation of these images once they had been suggested to it. This being the case, how could one truly determine whether the images impressed by the mind was the product of one’s own communications with the unconscious or some other extraneous entity. It prompted me then to form whatever images I wished in my own mind. On doing this, I noticed that everything I thought of came easily enough but that the things I was deciding to form images of now also seemed to be influenced by something that may or not be of my own mind.

The entity reiterated again that this was how spirits worked. They could manipulate any matter that they wished to by such power, and did so by working at the subatomic level, as they could range in their sizes from that of a particle, to a microbe or to a great giant. In such forms they could alter the forms and movements of anything physical in unseen, invisible ways, being able to effect the actions of viruses and bacteria, the movements of animals, storms, seas and buildings. Even, it seems, the synapses of the brain that produce various thoughts, images, predilections or emotional responses could be manipulated by them. The veils between the unconscious influence of the mind and the activities of spirits, it seems by such explanations, is thin and indistinguishable. To test this, I asked whether I could be made to see things I had never physically seen if this was the case, and the answer was affirmative. I asked it, for some reason, for it to show me a vision of Byzantium, and it proceeded to show me an image of a city with small white houses and red-brown sloping rooves surrounded by larger buildings with great golden domes. I stated to it that this place could be anywhere, and there was no proof that this illusion was Byzantium at all. That, it said, was my dilemma. How could I ever know if any of the things shown to me were ‘real’ in an objective sense if I couldn’t prove it either way. Ultimately, there is no way to tell if one is being deceived or not by the actions of mind, be it due to the actions of one’s own brain or by spirits who, in this vision, claimed that they worked by manipulating it.

Leaving me to consider such things, I sensed its impending departure and asked it to give me its name before it left. In response, the image of a highly intricate red and yellow banner appeared before me with various heraldic images such as lions and dragons stitched into it. In this centre, around a crest of some kind, two flowing ribbons had two letters stitched into them in red, AF on the left side and AS on the right, spelling out the name AFAS. With this, the vision ended.

Notes

The Square in question appears to have been corrupted in the original text and so was amended by myself to make its proportions even. The original, uncorrected Square appears as follows.

XXVIII CORRECTED

New Spirits apparent in this square are: Izozon, Katsin, Manties, Pakid, Pattid. Possible origins for these names are:

Izozon – יזוז (izoz), ‘move,’ ‘stir,’ ‘go away.’
Katsin – חצי (chatzi), ‘middle’ or ‘half,’ though the most interesting possibility is ‘moiety,’ which refers to something a single thing being split into two halves.
Manties – possibly from the term -mancy, related to divination, which ultimately comes from the Greek μαντεία (manteia).
Pakid – from Hebrew פחד (pechad), ‘fear,’ ‘dread,’ ‘terror.’
Pattid – possibly from Hebrew יפעת (ipat), ‘splendour,’ ‘brilliance.’

The bottom line of the square reveals a backward expression of the word MIDIKON to give the word NOKIDIM – נגידים – ‘Governors,’ which is suggestive of the influence of the Four Kings, Oriens, Amaymon, Paymon and Ariton, but may refer to any entity in a position of authority over others. NOKIDIM also represents the principle of averse mysticism due to the word it derives from mydeikon, meaning ‘mystical,’ and the aura of averse mysticism evident in the square, with its explanations on how spirits interfere with the laws of cause and effect in invisible ways in the physical world, appeared to confirm this. about it.

The nature of the communications in it had a degree of what a psychiatrist would probably call examples of schizotypal or psychotic thinking, due to the postulated statement that external entities may have an effect on thoughts. Such explanations are not entirely inaccurate, as when uncontrolled through the veils of mental illness and a lack of mystical or magical intent this can certainly be the case. However, most human experiences that can be called religious or spiritual, including visions, shamanic experiences, kundalini or other ecstatic states can quite easily be attributed to forms of temporary psychosis. The key here is the ability to acknowledge that mystical experiences are wilful experiments with the fabric of one’s psychic substance that can be used to tap into alternative states of consciousness by communicating with one’s deep and unconscious self. As the entity, Afas, in the vision stated however, there is a quandary involved in this in that one can no longer truly tell what is the product of one’s unconscious, which has been given free reign to act as it wills for a short time, and what is the product of the encouragement or manipulation of forces that exist beyond it.

The true key to understanding whether what we experience in such states is down to us or something extraneous to us lies in receiving proofs that point to something beyond the self. In these experiments this has happened rather consistently with the reception of words that I have had no prior knowledge off in ancient languages that I only have passing familiarity with. In this vision, this happened too, as the name given, Afas, appears to correlate with the Hebrew word אפש (afas), which means ‘wish’ or ‘desire,’ which is objectively relevant due to the entity informing me I could ‘speak what I wished for’ when it first appeared. It’s nature, then, was the granting of wishes or desires in the way that is mythically expressed in the persons of the djinn that emerge from magical lamps in Arabian lore. Another alternative explanation for this sort of phenomena is that the self has the ability to tap into an objective pool of information that lies beyond it, such as that represented by the Collective Unconscious postulated by the eminent sage Carl Jung. This possibility, however, is no less magical in its postulations than the idea of spirits or daemons having an element of influence over us, but I personally believe that the human mind cannot access information beyond its own experiences, but can be prompted and communicated with by preternatural entities that are extraneous to it.

The Square was created with the Moon at 12º Sagittarius and performed with the Moon at 25º Sagittarius.

XXIV: Owls

Hermit

XXIV KIKIMIS
Servitors: Igarag, Mara, Liriol, Lomiol, Asorega, Asmiel, Alogil, Ragaras, Ismerek, Sarasim, Sigis, Girmil, Laralos, Gesegas, Kosem, Iparkas, Erimites, Tolet, Ramoras, Ekalak, Oroia, Romages, Geloma, Ilekel, Aril, Lagasas, Kilik, Isagas, Ipakol, Amillis.

The word KIKIMIS on the outer edges of the square comes from the Ancient Greek κικυμίς (kikumis) meaning ‘a screech owl.’ The name in the central square is that of the spirit Igarag, whose name means ‘frost,’ ‘ice’ or ‘cold.’

The Vision

A small, brown owl appeared sitting alone in a dead tree in a brightly lit but desolate landscape. Sitting in the daylight was painful to it, and caused it to muster its rage at the light, making the outer shell of the sun split into two to reveal a smaller, darker sun that was concealed inside of it. Then this sun split in half too, revealing a black neutron star it which cast no light at all,. With the coming of darkness, the landscape changed to that of a graveyard set in the midst of a circular grove of thirteen dead trees, and on each of these trees perched an owl similar to the one which darkened the sun. Then a voice came from one of the owls declaring that theirs was the time in which the dead would rise to walk the earth, and then, from each of the graves rose a foul revenant. Then, beams of light emanated from each of the owls, connecting them together to form a thirteen-sided star. In its centre stood a black, vertical column with the black star sitting at its pinnacle. I panned out of this scene to see the graveyard become a circular platform which the rising column stood in the centre of giving the landscape the appearance of a spinning top or kaleidoscope. As I noticed this similarity, it began to rotate, then spun faster and faster until the individual owls and trees became an invisible blur and combined their collective image into the vision of a single owl bearing a golden crown which was flying towards me. On its arrival at the edge of the blurred, spinning world it proceeded to try to tear at my eyes and face with its beak, but could not make physical contact due to its being contained within a world that I stood beyond.

Then, the scene changed entirely and I saw the entrance to a cave lying beyond a green marsh. I sensed that there was a bear or other wild animal inside, but on getting further inside I discovered a ruined old hermit in a blue robe wearing a gold crown who was weeping inconsolably. No words came from his mouth, and it couldn’t be determined why he was so mournful. As I approached him he cast himself into a hole in the stone which formed the gullet that lay between the mouth of the cave and a belly-like cavern below. I followed him into the cave’s gut and found him lying in a pile of crowns with sharp prongs that cut into his skin causing his pain to grow worse, though in the midst of his agony he stopped for a second to adjust his crown which sat askew on his head, as if to maintain his pride. Then, as he resumed his wailing, a slew of crowns came rushing down through the stone sphincter of the gullet above us and buried him beneath them, their sharpened prongs piercing his body with a thousand more wounds.

Then the scene changed again. It was night, and all was still and calm with a fresh, sweet-scented breeze. Atop a distant hill stood a windmill, its sails gliding gently through the air, and in a window at its top sat another owl, or perhaps the same one as before. I entered through the window and saw that the owl had moved inside to sit upon a wooden beam that spanned the top of a bare room with a wooden floor. Then the owl transformed its shape into that of a golden-haired woman wearing a blue dress. She climbed down from the beam and moved to a wooden crank-handle, which she turned to cause the sails of the windmill spin with a great speed, birthing a new wind in the air which travelled at speed across the land to the graveyard encircled by trees. All was peaceful there before the wind arrived, with no signs of the risen dead, and the owls slept upon their perches. But when the wind arrived, it disturbed them from their sleep and they woke as one and seemed to grow wrathful again. And this is where the vision ended.

Notes

The Screech Owl cited in the word KIKIMIS is one of the wilderness demons of the Hebrew tradition and an alternative Hebrew name for an owl is a ‘Lilith’ or a ‘night spirit.’ Their desire for darkness and apocalypse reflects their averse nature and their reverting to the form of a single owl after being separated into thirteen separate ones may reflect the numeration of the Hebrew word אחד (achad) – ‘unity.’

The name Erimities present in the square comes from the Greek ἐρημίτης (eremites), meaning ‘hermit.’ This appeared to relate to the appearance of the weeping old man who dwelt within the cave. His blue robe and gold crown are consistent with the colour scheme I’ve noted in previous spirit-work, which also manifested again in the female entity who appeared in the windmill with her blue dress and golden hair.

The servitor Iparkas might be related to the Livre des Esperitz spirit Parcas, known as Partas in the Book of Offices and Foras or Forcase in the Lemegeton. This spirit comes in the form of a fierce bear, a creature I thought I detected the presence of in the cave. He also reveals the location of hidden treasures which may account for the cavern full of golden crowns.

The square was constructed with the Moon at 16º Libra with the sound of owls filling the midnight air, and was performed with the Moon at 17º Scorpio.

IX. A Grape or Grape Plant

Red Dragon

IX GRAPE

Servitors: Helel, Moreh, Myrmo, Mara, Helmis, Liriol, Asmiel, Lomiol, Losimon, Sarasim, Iuar, Laralos, Aherom, Ramoras, Aril, Amillis

The words at the top and right-hand side of the square relate to the Hebrew עללה (olelah), ‘gleaning,’ meaning ‘to gather after harvest,’ as in ‘the gleaning of the grapes’ in Isaiah 24:13— ‘the people, there shall be as the shaking of an olive tree, and as the gleaning grapes when the vintage is done.’ The reversing of this word in the bottom and left-hand edges resembles the name of the spirit Helel which refers to a ‘cavity’ or ‘hollow’ but also implicates the Hebrew הלל (halel), a ‘song of praise.’ ERISOL may refer to the Greek ἐριστικός – ‘eager for strife,’ after the goddess Eris, while the words LOSOME and LASOME may derive from the Hebrew לשים (loshim) meaning ‘to put,’ ‘deposit,’ ‘lay down,’ or ‘brand,’ and points towards the presence of the spirit Losimon, which comes from the word לסימן (losimon), ‘sign,’ mark.’

The Vision

The first thing I saw was a grape in very close proximity, which I entered through the skin of to reside inside of, becoming one with the seed that lay inside of it. As a disembodied spirit, I perceived its germ to be no different than that of the embryo of any human or mammal, though I had no volition over my choice of host. Whilst inside of it I was conscious that I was imprisoned in it until it either decayed into the earth or was devoured by some creature. Before long a creature did come, and it was a phoenix, though it was in the form it takes as a mortal bird before resurrection, with red, blue and yellow feathers, a scruffy appearance and eyes that looked like something you would associate with a negative psychedelic experience. The phoenix ate the grape I lay dormant within, but soon I was passed out in its droppings and merged with the soil. I grew into shoots and then a whole vine and then an entire network of vines that spread over the earth until, eventually, I found a large tree to wind the outer tendrils of my vast body around. As I became settled into my new dwelling, I saw the same reddish-brown dragon that I had seen in the vision of A Big Lake, come down to nestle in the upper boughs of the tree. The tree could support any life, I realised as the dragon landed, for its boughs did not bend or shake an inch despite the dragon’s huge weight. On noticing me, it seemed disgruntled that I had invaded its home.

‘I don’t know if I preferred this tree before you came to it or whether I prefer it now,’ it said. ‘I may have to kill you in order to find out.’ I told him destruction would be welcome as I wasn’t enjoying such an existence, then he said it didn’t matter if he let me live or not, as I would die soon anyway, whether it be from a fire, an ash, a flood or by the hunger of some other great beast.

‘Worse still,’ he said ‘man may come and harvest you for his own gain.’ As it spoke, I became aware of the lake I had first seen this dragon flying over through the eaves of the great tree far off away in the distance. It wound its tail down around the trunk to merge with the uppermost part of my vine.

I asked the dragon its name and it replied that it was Tharson, though there was a sense that it may have been saying Tharuson, and that the name had a hermetic origin. I asked if it knew my name in this plant form, and it replied Bonab though he told me my true name was closer to Jerusay. He spoke again of how that existence as we knew it in bodily form was short and inconsequential and that life would end soon. He pointed to the sun after saying this, and I saw that it was pale and obscured by dark, rushing clouds.

‘Its light is running out,’ he said.

Following these words, I saw a man with a monk’s habit and tonsure approaching from a distance. A streak of lightning descended from the dark clouds and struck him dead and I witnessed his soul departing from his body. As this happened, the phoenix who had devoured me earlier appeared close to his body and I thought it was going to feed on the carcass. Instead, it laid a black egg on top of the body, which then sank in through his cassock and flesh and revived his corpse to life, though on rising he was dark-eyed and zombie-like as his soul had already fled.

‘We must be careful what we allow to enter us,’ the dragon said as the monk walked by.

Then, as the monk faded from view, I noticed the crocodile I had seen while experimenting with the square that makes visions appear in crystal and glass. It came close to the tree and snapped off the part of my body with where my thoughts seemed to be coming from and took my consciousness to the lake I had once sailed a small boat over. It swam out to the centre and dived down to the floor where a sealed treasure chest lay. As it opened I saw that the chest was full of gold, then the crocodile put me inside of it and closed the lid. It was glorious inside, like bathing in pure sunlight and, aside from the knowledge that large fish were swimming in the dark waters above me, I felt at peace. I knew, however, that this state was only a temporary one and that I would soon be released into the world in bodily form again.

The grape I saw was green, the type used to make the white wine the dragon spoke of in the earlier vision of the lake, while the crocodile was the same as the one who previously acted as an underworld guide. Here his role was to guide me to the parts of the underworld that the sun passes through in the twelve hours of the Duat as recounted in the Book of Gates, where it passes when it is in its northern position in its diurnal cycle. As my sense in the vision suggested, this is only a temporary phenomenon as the sun rises in the East after dawn, though the imagery of the sun in the underworld has symbolic resonance with the Elemental King Egin/Ariton—who I believed to the spirit which the dragon served in the vision of A Big Lake—who rules that direction. With the sun dying in the sky yet preserved in a pure state in the treasure chest, I believe the crocodile’s role was that of a guide or helper in this vision, which is concordant with the protective role the god Sobek played to the afflicted dead of the underworld. The act of being put away or deposited for safe keeping in such a chest may be the influence of the spirit Losimon, whose name—as revealed above— means ‘to put’ or ‘deposit.’

The phoenix has obvious connotations with the cycle of death and rebirth, though its appearance in the vision as the physical medium of that process is unusual. Its later role as the layer of a black egg into a corpse represents something I can’t quite explain, though the dragon’s warning appeared to relate to the dangers of unwanted entities entering one’s sensorium.

The closest term I could find to the name Tharson or Tharuson, was the Greek Θαρρος (tharros), meaning ‘courage,’ ‘mettle,’ ‘heart,’ ‘elation.’ However, a more significant, if less accurate rendering, is the word κάνθαρος (kantharos) which relates either to a boat or a drinking vessel, probably named as such due to its shape representing that of an inverted beetle. This would be very significant in relation to its other appearance if this is the case, especially considering that the beetle Khephra represented the sun’s passage through the Duat in the religion of the Egyptians. Of additional significance is the name of a worm which bears this name, the cantharis, which is known for the damage it causes to vines and roses. That ‘worm’ is a word commonly used to refer to a dragon and the fact that I appeared as a large vine in this vision may reveal more of uncanny accuracy I have come to experience while experimenting with these squares.

The name Bonab I was given by the Dragon was particularly unsettling to discover the meaning of, as it translates directly from the Ancient Hebrew word for ‘grape,’ בענב (bonab). This name may have been the one that the spirit with the leopard’s head may have been calling me by in the vision of the big lake when it called me ‘Bob.’

Jerusay was a little more difficult to find cognates for, with the closest match being the Hebrew word ירושה (jeruseh) meaning ‘inheritance,’ ‘legacy,’ or ‘heritage.’

Of the names that appear in this square, Aherom is a reversal of the name of Moreh, and is possibly derived from the Hebrew אחר – Akhar – ‘to remain behind,’ ‘tarry,’ ‘to come from behind,’ ‘hind part,’ ‘another,’ ‘strange.’ Another possible etymology for this name lies in it being another expression of the word רעם (ra’am) – ‘thunder,’ as seen in the names of spirits such as Ramoras and Romages.

Curiously, considering the possible meanings behind the name Tharuson cited above, the name of the spirit Helmis comes from the Ancient Greek ‘ελμις, meaning ‘worm.’

VII. A Big Lake

 

misty_lake_display

VII AGAMAGA

Servitors: Alogil, Amillis, Aril, Asorega, Asmiel, Geloma, Gesegas, Gorilon, Igarag, Isagas, Lagasas, Laralos, Liriol, Lomiol, Mara, Morilon, Myrmo (Mirmo), Oroia, Ragaras, Ramoras, Romages, Romoron, Sarasim, Sigis.

The word AGAMAGA at the outer edge of the square is a palindromic expression of the Hebrew אגם (agam), ‘lake,’ while the word forming the central cross relates to the spirit Morilon, whose name relates to the Latin Mori, ‘to decay,’ ‘die,’ ‘wither,’ ‘fade away’ ‘be forgotten.’ Although the Squares as a whole are not without errors of transmission, the fact that the letters in the square are not always perfectly symmetrical should not necessarily be considered as evidence of flaws, as the expression of the ‘titles’ of the square and of the spirit names contained within it—especially the spirit featured in the central cross—are more vital to their operations than lexicographical symmetry.

The Vision

This vision began with a voice from the darkness speaking the words ‘white wine,’ before the image of a golf club was seen striking a golf ball that lay on a lawn to send it flying a long distance away to splash into a lake. Looking down at the lake from above, I saw that it was still and shrouded in mist. I descended upon it and found myself in a small coracle-like boat armed with only a short paddle to navigate its expanses with. As I rowed at a ponderous rate, I became aware of large, placid fish swimming close to the surface and knew that there were hoards of treasure abandoned by wrecked ships on the lake’s floor. I realised, from this, that the lake must have been very large if trade ships sailed over it, so rose up over the scene to take stock of its scope and found myself on the edge of space before I could see all of its shores.

Left bobbing slowly on the vast lake, I found myself wishing that my boat had an engine but realised that although I knew such things existed, they didn’t exist in the world I was experiencing this vision in. It was then that I became aware of a deep, low rumbling noise, like that of a large earthquake, coming from the bottom of the lake. I grew afraid that I would be devoured by a tsunami, so looked around for some kind of refuge, should one come. Doing this, I saw a small island of shale rising up from the surface a short distance away so headed for it and climbed to its top in case the great tidal wave I expected came. At the summit, the shale slid away to reveal a large, lidless eye that was embedded within a toe where the toenail should have been. Attempting to avoid its gaze, I walked around to the back of the eye-toe but saw, from a third-party perspective, that the eye had rotated a full one-hundred and eighty degrees to keep following. I continued in my circle and witnessed the eye complete its rotation with me. With no more deep rumbles coming from the bed of the lake and feeling more afraid of the toe than of the tsunami in any case, I got back in my boat and continued rowing.

After a short time, I saw a large galleon sailing towards me. As it approached, I saw that its crewmen all had the faces of lobsters and shrimps—unclean animals in Judaism—whose gaze followed me in the same way that the eye on the island had. As the ship had almost passed, the last of its crewmen pointed out the direction in which I should sail, doing so as if he needed to keep his actions secret from the rest of his shipmates. Taking his advice, I altered my course until I came to some rocks. After reaching the shore and realising I had not been tricked into wrecking my boat and becoming stranded, I hauled my small vessel onto my shoulder and reached solid land. On the shore I saw the back of a scarecrow that I recognised as a mute, motionless ferryman who I had borrowed a boat from in a previous vision. This vision was experienced during a work which utilised the first square of Book IV Chapter IV of the Abramelin, which is used to create visions in mirrors, glass and crystals. Such was the scarecrow’s redundancy of power that a crow rested fearlessly on his shoulder, but I laid the boat at his feet anyway, noticing as I moved away from it that it now had a pumpkin for a head.

Moving inland, I had a flash of a vivid spirit with the head of a leopard. It called me ‘Bob’ and said words that sounded similar to ‘fonscor scollion,’ which made no sense to me at all. Then the image of the leopard-headed entity faded and I saw a dragon flying towards me over the lake. In fear, once again, that I would suffer harm from, I stood my ground and waited as it flew in to speak with me. It repeated the words I had heard at the beginning of the vision: ‘white wine,’ with which came the image of a chalice with a devil’s head carved upon it. Then the dragon spoke again.

‘When you drink this, you drink his guile and his wisdom,’ it said, then flew away.

As it departed, the pall that had hung over the lake lifted, revealing a bright sunset. From the position of the sun, I realised that the dragon had come from the south and was heading north. I thought of heading into its waters to retrieve the treasures I had sensed lying beneath its surface, but was prevented from doing so by a feeling of trepidation. Then, with the impression of a net of some kind being cast, the vision ended.

The leopard that appeared reminded me of the form of the spirits Haures, Sitri and Ose in the Lemegeton, and on inspecting the square, the name of the spirit Ose—who comes under the power of Amaymon, the King of the South, in the Book of Offices—is clearly represented in it. The phrase it spoke, ‘fonscor scollion,’ made little sense at the time, but may have been a transmission of the following Latin and Greek words: Fons – ‘fresh water,’ ‘a spring or fountain,’ ‘a source,’ ‘a well;’ Cor – ‘heart,’ or ‘soul,’ ‘mind;’ and Scolion – a type of Greek lyric poetry performed as a drinking song accompanied by a lyre. In combination with the appearance of the dragon advising me to drink the white wine that was mentioned at the beginning of the vision from a chalice with a devil’s head carved into, I believe this was an instruction of how rites to a certain spirit should be performed.

I feel this spirit may be Egin, the King of the North, who rides on a dragon. That the dragon flew away in the direction is relevant, but also telling, perhaps, are the names of two of the spirits that appear in this square and the name of one of Egin’s attendant spirits. The square’s servitors Ramoras and Romages have names that may equate to the Hebrew root word רעם (Ra’am), meaning ‘thunder’ ‘rumble,’ or ‘boom’ which account for the deep tremors I felt emanating from the bottom of the lake. Mathers, however, suggests that the former of these names related to the word ramaratz, meaning ‘raised ground’ which might relate to the mound of shale that appeared in the midst of the lake.

This possible etymology is also reflected in the name of the spirit Rodabell or Radabelbes, who is one of the servants of Egin in the Book of Offices. This name, like the ones mentioned above, relates to a Hebrew word רעדב (ra’adab), which has the meaning ‘tremor,’ and thus fits with the deep, rumbling quake that I felt and heard pervading the early parts of this vision. Considering this, it is possible that the dragon, which is the creature that Egin rides, that came was the mount and servant of that King delivering instructions on how to pay him homage.

With the North Solstice and the sun’s entry into Cancer, the sign of Cardinal Water approaching, an experiment will be made on that day to test these theories.

Other spirit names that appeared in this square and their meanings are:

Geloma – גלום (gelom) – ‘personification’ or ‘embodiment.’
Lomiol – לעמול (lomul) – ‘work,’ ‘toil’, ‘travail,’ ‘make effort,’ ‘take pains.’
Moreh – מרה (moreh), ‘bile,’ ‘gall.’
Romoron – from Latin Remoror, ‘delay,’ ‘linger,’ ‘loiter,’ ‘hold back,’ ‘hinder,’ ‘remain quiet.’
Asmiel – ‘destroyer,’ or ‘wrath’ of God. Possible truncation of Asmodiel, King of the East on the Grimoire of Honorius.