Servitors: Lagasas, Ekalak, Kelen.

The word at the outer edge of the square, KELEF, derives from the Hebrew כלב (kaleb), meaning ‘dog.’ The spelling given here, with an ‘F’ as the final character reflects the soft ‘v’ pronunciation of the Hebrew letter beth, the word KELEB would be more accurate. If this variation is accounted for, the reversal of this word in the bottom row, FELEK, may be seen as an expression of the name of the Moabite King Balak, who commissioned the Mesopotamian sorcerer Balaam to curse the migrating Hebrews. Phonically, it also resembles the name of the Lemegeton spirit Valak. The name in the Central Square is a palindromic truncation of that of the spirit Lagasas, whose name derives from the Greek Λαγός (lagos), meaning ‘hare.’ EMAGE in the second row may be a variation of the Greek μαγεία (mageia), ‘magic,’ while its reversal EGAME may come from the Hebrew אגם (agam), ‘lake.’

Other notable meanings attached to the word in the first line are found in Mathers’s interpretations of Greek and Hebrew, with the spirit name Kelen being cited coming from the Greek ‘going swiftly, as in a race’ (though it is closer to Κελεός meaning ‘to order’ or ‘urge’), while a spirit named Kele, who comes under the joint rulership of Asmoday and Astaroth, is purported to come from the Hebrew for ‘to consume,’ which may come from the word לכלות (lakaloth).

The word KALEF is also found in Chapter 5 of the LBA manuscript, appearing in the Square that causes familiars to appear in the form of an ape, though the LBW manuscript associates it with the appearance of a lion in a Square that closely resembles the one that causes visions of dogs. As the following Square in Chapter 5 of the LBW causes familiars to take canine form, it is possible that the associations made between this Square with either apes or lions are erroneous.


The Vision

A small black and white dog was seen wandering alone across a moor at night. Larger, more dangerous dogs were hunting it, their howls and barks loud on the wind. Then the small dog uncovered a human corpse lying in the grass and proceeded to feast upon its flesh until it was stripped bare, growing braver and stronger with every bite. When it had finished, the dogs gave up their hunt, for the distant scent of human flesh had faded. The small dog was fearless now and proceeded to eat the eyes of the corpse from out of its sockets, then consumed the brain from out of its cranium. Having eaten the brain, the dog developed a human perception of the world. With my own conscious thoughts now melding with those of the dog, I took the skull from the ground and looked into its hollow sockets and saw small flames flickering in them for a few seconds.

When the flames were extinguished, I walked into a forest grove and lay the skull upon a stone altar there. As in the vision of Vultures, there was an inscription visible on the stone that was carved into it in Runic script: this time it read PEIRIOS. After this inscription appeared three Tyr runes, which prompted me to look up into the sky in the direction that their ‘arrows’ were facing. Lying on my back, I watched the heavens turn and the most prominent constellation was that of Orion. With him were his dogs, Canis Major and Minor, and they were chasing the Hare, Lupus, around the sky. I realised this scene to be the true representation behind the repeated hunting scenes evident in these visions. They represented the celestial hunt of the underworld giant and his psychopomps, the rotation of the Earth, the seasons and the cycle of day and night.

Then I saw the chase of the hunter, the dogs and the hare continue into the underworld as the constellations dropped below the horizon and the Sun rose with the dawn. I watched the Sun in silence and understood, as its rays shone upon me, that the Squares in this chapter reveal means to uncover the gateways into the underworld. With this understanding came the instruction that I should ‘invoke the dog,’ the guardian of the gates of the underworld—Cerberus—to pass into that domain.


Checking the diary I kept before starting this project revealed that the Moon was in Cancer when the initial prompting came to explore all thirty-nine Squares of this chapter through the medium of scrying. The Moon’s appearance in this sign is my prompt to conduct regular work with the spirit Naberius, which the Pseudomonarchia Daemonum reveals to be an alias name of the daemon Cerberus, the guardian of the entrance of Hades. That the sequence of visions ended with a referral back to this work may be a verification of the influence of the spirit on the entire exercise.

The morning on which I made that decision came with memories of a dream in which I had died in a plane crash and was wandering at the peripherals of the underworld and was searching for the correct door through which full entry to that domain could be gained. Of the edges of the underworld I noted:

There was a happy feel about the place, as I was with good, but anonymous, companions who I was working with to get to the correct destination.  With them, I climbed a wooden stairway from a low level in the place between heaven and hell. As I climbed, I wondered if N was dreaming about me as I was dead and she was still alive, so decided to send her a dream message to her to pass on to family stating that I was OK and was just looking for the right door, so they should not be concerned about me as I was in the company of good friends and as long as I remained true to my own heart I would make it to the right place. Emotional music played which sounded like the opening piece of a Bach violin concerto.

Later that day, on working with Naberius, I noted:

Performed thirty minutes meditation with the seal of Naberius carved into the altar skull as the meditation object. After knocking at the castle gates and entering the chamber, there appeared a strong, flashing mauve aura all around the altar and the skull seemed to move around and become very ‘alive’ as the visual effects kicked in. I was aiming for stillness and only making note of the phenomena that occurred, which involved seeing leaves in the eyes of a skull which became a forest floor concealing a dead body. Soon after, a female voice, slightly northern, said ‘Where were Jack and Jason found?’

Visuals in the surface of the skull included two different men’s faces, a prominent cat, a horse and, briefly a fish or whale. The wall behind the altar took on a reflective quality and I could see the outline of two human shapes in it… I recalled that Jason was the captain of the Argo and was ultimately found in Colchis, the land of Medea and the golden fleece, so his name perhaps represented underworld traverses… and that Jack the Giant Slayer was found in a castle set high in the sky.

The received word PEIRIOS engraved on the tombstone may come from the Greek Πειραιεύς (Peraieus), which roughly means ‘the place over the passage’ and is a famous port.

The Square was constructed with the Moon at 3º Sagittarius and scried with the Moon at 21º Aquarius.

XXXVIII: Rabbits

Centaur Hunting Rabbit


Servitors: Nagar, Negen, Mara, Igarag.

The word on the outer edges of the Square, ARNEB, comes from the Hebrew ארנב (arneb), ‘rabbit.’ The spirit name evident in the Central Cross can be interpreted as either that of Nagar or Negen, though the perfect use of palindromes throughout this Square suggests the that the letters NAG, representing Nagar, are the most meaningful. Nagar’s name derives from the Hebrew נגר (nagar) denoting ‘liquid’ or ‘flowing,’ while Negen derives from נגן (negen) meaning ‘a musician.’ RIAME may be a derivative of ראים (raim), meaning ‘seeing’ and has a connotation linked with mirrors, scrying and visions.

The Vision

I saw a white rabbit, more suitable as a family pet than a wild animal, alone in a wood. Knowing that predators were after it, it sniffed the air and grew afraid. It dug a hole in the ground to hide and made its way into a warren where other rabbits told it that it needed to change its skin if it wanted to survive. These words of advice were followed by what looked like a great mound of white flesh being ripped open by a grotesque, yawning wound from which no blood flowed, as though it was the flesh of a corpse. From inside the pale, fleshy mass, a pallid face was visible which had milky-white, lidless eyes. The torn flesh that surrounded the head of this being enveloped its chin and scalp like a grotesque helmet before changing its appearance to that of a gaping shark. The figure that wore this apparel around its head then stood to its full length, its mouth by the lower jaw of the shark’s head and said ‘I am your nature’ to me in a whispering voice, and communicated that it was a god of the sea. It then towered up above me and, looking up, I saw the inside of the shark’s mouth, its rows of vicious teeth lining the inside of its skull like thousands of rows of white stalactites in a cave.

Then I was standing in the wood again and before me was a centaur. Gesturing to the ground it said to me ‘shall we get that thing out of there?’ and I agreed that we should. It then caused a small explosion on the forest floor and revealed something akin to an underground laboratory rather than the warrens that the rabbit had fled into in the space below the earth. The place was old-fashioned and ruined and bundles of loose wires were strewn from the archaic machinery that furnished the lab. I asked the centaur if it could fix the place and it said that it could and after a short delay filled with strange, disconnected visions—which included me looking into the lens of a pair of mirrored sunglasses and seeing someone else’s reflection looking back at me—the centaur announced that the equipment was now in working order. All over the floor were scores of small robots, which proceeded to flicker into life with LEDs flashing and with gaits like those of clockwork toys as they walked. The spirit prompted me to command the toy robots out into the world and give them a task to accomplish. This I did, and once this was done, I found myself standing behind a tall man in a hotel lobby whose presence was causing great fear to the guests and staff there, and some sort of havoc started to be broken loose just as the vision ended.


Like the previous experiment, there was something hidden beneath the forest floor in this vision. This time however, the lifeless automatons that were there were brought to life with the assistance of a greater spirit, who, considering his appearance as a centaur in the woods, may have represented the Lemegeton spirit Barbatos. The loosing of the robots found in the underground laboratory was akin to the releasing of many spiders from a cleft in the Earth in the first of these experiments, which gave visions of A Beautiful Lawn. The appearance of a shark-like spirit was similar to the monstrous water spirit that appeared in the visions of A Vineyard and Peacocks. That this foul-looking monster was submerged in flesh and said ‘I am your nature’ on being released from it may be of some kind of significance. Also significant was the assisting spirit asking me if we should ‘get that thing out of there,’ which may have been a form of exorcism ridding me of a parasitic entity or emotion. The fixing of broken machinery inside an underground lair may have referred to inner processes of the mind or brain and the coming to life and sending forth of small robots may have been the releasing of a magical force designed to assist with a specific worldly objective. The underground machinery and clockwork motions connected with it is also reminiscent of some of the events seen in the vision of A Village.

The Square was constructed with the Moon at 5º Scorpio and scried with the Moon at 14º Scorpio. Notably, this is a malefic water sign.

XXXVII: Griffins



Servitors: Isagas, Trapis, Parelit, Liriol, Asorega, Alogil, Ragaras, Sigis, Pliroki, Laralos, Gesegas, Tolet, Igarag, Ekalak, Ilekel, Aril, Lagasas, Kilik, Elzegar, Alpas

The word at the edge of the Square, GIRIPES, comes from the Hebrew גריפין (giripin) meaning ‘griffin.’ The name in the Central Cross is not traceable to a specific spirit, but closely resembles a mixture of the names Gesegas, Isagas and Igarag. Also notable is the appearance of the word ELOGAPI, which appears to be a derivation of the Grimorium Verum spirit Elelogap and the Lesser Key of Solomon spirit Gaap.

The Vision

I saw a black sky, twilit at its edges, from which a great star fell and ripped the heavens asunder. Beneath the fabric of the torn skies lay another sky, all of which was of the same twilit red and blue as the edges of the sky before it was. Then this sky was torn apart to reveal a brilliant blue dome. This tearing away continued until all that was left was the bare dark of a world of nothingness.

Then a single flame appeared and I saw that I was in a wood at night and the fire was my light and warmth. The Moon glinted white between a gap in the trees and a new world was formed from its light. In this world I found myself sat in a hollow with leaves all about me, beneath which lay a wooden trap door, which opened as soon as I became aware of it and plummeted me down into a musty storage room that laid buried in the earth. In the rooms were many cages housing lifeless sphinxes and harpies which were guarded by a motionless leopard that was sat in the corner of the room.

I noted that these creatures were all chimeras of some form and was prompted to choose one of them to set free. In a gap between the cages I saw the head of an eagle and touched its head. A glyph marked the spot on its head where I touched it which was like a broken square intersected by a triangular arrowhead. The creature came to life at my touch and flew up to the ground where it revealed itself to be a griffin. Behind it dangled a chain that I hauled myself up to the surface with, then used to control the griffin like a hawk is controlled by its handler’s tether. I pulled myself close to it and saw that its right eye was a Moon and its left eye a Sun. Then the Moon went through its phases until it was New and faded to black. In its place another Sun appeared so that both of its eyes shone with a great light that caused the darkened world to become awash with sunlight.

Seeing this, I let the griffin free of its leash and it flew into the skies before descending to a sandy beach where it wrote the word MARIM in the sand in the form of a Cross. Then the sea came in and washed over the letters, but only the letter ‘R’ was removed by the spume, leaving the word MAIM written twice.


As the ‘R’ disappeared, so too did the griffin fade over the distant ocean which glittered with a sparkling golden light as it reflected the Sun’s rays.


The ‘R’ that was washed away by the sea I understood to be a representation of the Hebrew letter Resh, which symbolises the Sun in Hermetic magic, while the word ‘Maim,’ means ‘Water.’ The word left by the griffin in the sand also had the Hebrew ארי (Ari) meaning ‘Lion’ at its heart. The Lion, as well as being a Solar symbol, is the creature that the Griffin’s body is composed of. The word ‘Marim’ also bears a certain similarity to the Latin ‘maris’ meaning ‘sea.’

The new spirits to feature in this square are Parelit and Elzegar. The name of Parelit may have its origins in the Hebrew words פער (pa’ar) – ‘opening,’ ‘gap,’ ‘gulf’ and הליט (halit), ‘cover,’ giving the name the meaning ‘to cover a gulf.’ Mathers suggests the meaning of the name Elzegar is to be found in the Hebrew for ‘turning aside.’

The Square was constructed with the Moon at 28º Cancer and performed with the Moon at 6º Leo.

XXXVI: Foxes

Fox Luring Birds


Servitors: Holop, Lagasas, Schalluah Alagas.

The word at the outer edge of the Square, SUHAL, derives from the Hebrew שועל (shua’al), meaning ‘fox’ and ‘cunning.’ The name in the Central Square is a palindromic expression of that of the spirit HOLOP, which originates in the Hebrew חלוף (cholup), meaning ‘transitory’ or ‘ephemeral.’ The word in the second line, UGOMA, may be a derivation of עגמה (ogmah), meaning ‘grief,’ ‘sorrow,’ ‘distress’ or ‘anguish,’ while the reversal of SUHAL, LAHUS, may relate to the root word לחש (lachesh), denoting a ‘spell,’ ‘whisper,’ ‘hiss’ or ‘murmur.’

The Vision

The vision was slow to come, which has not been the case with any of the previous thirty-five experiments. When it came, it began in the same room I was performing the scrying in, with my attention being drawn to an empty bottle of wine on my windowsill. In the vision, I moved to the window in my subtle body, picked up the bottle, then placed it on the floor before me. With it moved away from the window, I was now able to leave exit through it and explore the neighbourhood.

The area I live in has wild foxes living nearby, which I often hear them crying at night and have seen the large dog fox wandering around scavenging several times. In the vision, I found him in one of the places I have seen him before and followed him to the heath a few hundred yards away and followed him into his den. His vixen and cubs were all inside, as were the bones of the dead birds they had feasted upon. On leaving the foxes den, I found myself in the most remote parts of the Heath looking south towards the city. It looked abandoned and seemed to be behind a grey gauze of mist that froze it in time. No people were anywhere to be seen on the Heath either, which is usually busy with runners and dog-walkers.

Standing alone in this desolate version of my familiar world, I realised that foxes and crows were approaching me from all around. I found myself in possession of the wine bottle from the beginning of the vision again and now found it to be full, so I emptied its contents around me in a large circle and sat inside it and waited for the animals to arrive. They confirmed, as they came, that they were not animals, as none of the beasts in these visions have been, but were the spirits and daemons of the land which had been drawn to me because of the magical activities I’d performed in the area. I realised that the circle of wine I had poured on the ground was also an offering to them and that I should ensure to make such offerings to the spirits of the places I work to appease them. This is something I have done for specific spirits in the past, but here I was informed that I should do likewise for the non-specific ones too. As part of my works, I have left offerings of raw meat in certain places, and on one occasion, my doing so was followed very quickly by the appearance of the local dog fox, which no doubt tucked into the meat I had left out. I have also found myself feeding some friendly crows on the Heath on one occasion, so believe the appearance of foxes and crows in this vision very much represents the food I have given those precise creatures on occasion.

Once I had understood that I was being guided towards doing such practices, I had a vision of the Hebrew letters מון which quickly transformed into the letters סון as soon as I attempted to inspect them.

Then the vision changed somewhat, and I found the Heath had changed its appearance into a wilder landscape where I stood on the slopes of a long hill. There, the form of the letter ן from the previous part of the vision transformed into a wooden signpost that pointed to the bottom of the hill. From the signpost to the hill’s base ran a long fence which led to a white rabbit. Seeing it, I turned into a fox and chased it into a hole in the ground that ran beneath the fence. Rather than turning into some wild pursuit of ‘following the white rabbit’ however, I cornered it and devoured it straight away. Once it was eaten, I exited the hole on the opposite side from that which I had entered it through and found myself on the other side of the fence. There, the skies were not grey as they had been on the western side of this divide but were blue and clear. I transformed myself back into human shape and walked along the lush green and damp vegetation until I came to an electricity pylon. The air around it darkened, and it buzzed with the sound of water drops landing on its conductors. In response to the sudden change of climate around the pylon, I changed my form to that of a crow and flew to its top. There I saw that the grey mist only gathered around the pylons that had been built across this landscape, forming a criss-crossing network of misty streaks. Looking to the south I saw a human settlement coming to life, but it was no longer that of the city but of a small town set within a wide valley.

Then, all turned black and the white face of a devil appeared from the darkness and projected the name Agrim to me. Then the image of a goat appeared, and an inner voice spoke of its importance due to it being able to devour and digest all kinds of things. It then trotted away and pacified itself in a bed of leaves where it took on the form of a lamb. And this is where the vision ended.


Of the servitors who appeared in this vision, Alagas—like Lagasas, who also appears here—has a name that comes the Greek λαγάς (lagas), meaning ‘a hare hunter,’ which fits well with the appearance of a rabbit being devoured by a fox. A spirit previously unseen in this sequence is Schalluah, whose name may derive from the Hebrew שלוה (shaluah), meaning ‘peace’ or ‘serenity.’

The Hebrew words מון (mun/mon) and סון (sun/son) are nonsensical, but appear to be rough transliterations of the English words Moon and Sun.

The name Agrim given by the white-faced devil towards the end of the vision may reflect the Greek word άγριος (agrios) meaning ‘wild,’ ‘savage,’ ‘ferocious’ or ‘lupine.’ The goat becoming the lamb appears to relate to the satiation of the spirits from being fed offerings, which led to their pacification.

The Square was constructed with the Moon at 26º Pisces and was scried with the Moon at 3º Aries.

XXXV: Vultures


XXXV Vultures

Servitors: Izozon, Iuar.

The word in the top row, AIIAH, resembles the Hebrew איה (aiah), meaning ‘falcon,’ ‘hawk’ or ‘kite,’ while that of the bottom row, RAIAH, resembles ראה (riah), meaning ‘vulture.’ The word in the first column, AIIGR, may derive from אגור (agor) ‘hoarded,’ ‘accumulated,’ or ‘collected,’ while the word in the fifth column, HAIIH, may come from חיה (chiah), meaning ‘animal,’ ‘beast,’ ‘brute’ or ‘life force.’ The name in the Central Cross is that of the spirit Izozon and takes its meaning from the word זוז (zoz), meaning ‘move,’ ‘stir’ or ‘go away.’

The Vision

I saw a vulture sitting in the branches of a dead tree that looked as though it had been struck by lightning. The tree was set atop a bald hill which looked like the crown of a skull from which the flesh had been stripped away, while the vulture looked fat and satiated. Around the foot of the hill grew wide stemmed grass, almost as thick as reeds, and strewn among that grass were fresh entrails. Above the scene, high in blue skies with white and grey clouds, circled other vultures, though they did not dare approach the pickings of this mighty bird.

In the midst of the entrails lay a wolf, dying, its innards strewing forth from a rent in its abdomen. I approached the wolf as it lay at the edge of death and took mercy upon it, healing its wound and bringing it back to life. I asked what creature had done this to him and he replied that it had eaten one of the vulture’s young, which then proceeded to tear its way out from inside of him. The vulture sat in the tree above him waiting for him to die so it could feast on him. I saw a clock at this point and its hands stopped at the moment I healed the wolf. The time on that clock read 5:29:27. The vulture informed me that in thirty-three seconds time, at 5:30 exactly, the wolf would have died and it would have feasted upon its carcass, and that I had made a great error in depriving it of its meal. I said that it looked well fed enough as it had feasted on the flesh of the hill, leaving nothing but bare bone there, but it replied that it had not taken any sustenance from this great banquet, but had only eaten of it to open the gateways of death. As the lands were bare of all other life, the vulture told me that I would now be its next meal and it would stalk me until my death, which would now be hastened greatly. I informed it that my death was far away and that my ally the wolf would help preserve me. ‘But see how he slinks away’ said the vulture, and I turned to see that the wolf was departing.

I caught up with it and found that it was not fleeing from me, and that the vulture was trying to remove my hope and faith in my new ally. To prove this, the wolf bade me ride upon its back and took me to a grove where he and his fellows lived. There, I could take refuge from the stalking vulture who could not enter that place. In the centre of the grove was a well, the waters of which shone with the golden light of the Sun. On the stones of the well, each character set one-sixth of its circumference apart, were written the runes ᚴᛁᚦᚭᚱᚭ which the wolf informed me should be engraved onto a drinking vessel containing water drawn from a spring. This would keep the vulture and the forces of death at bay and would keep me healthy and rejuvenated.

After this, the sky grew dark and the wolf and his kin departed the grove to hunt by the light of the Moon. Left alone, I saw the vulture in the eaves of a cedar tree high above me, though its guard was down and it had fallen asleep. Seeing this, I departed the grove, escaping my hunter, and the vision ended.


While the runes were Germanic, the word they spelled was Greek, being κιθάρα, (kithara), the word from which ‘guitar’ comes. This was traditionally the instrument of the sun god Apollo, who exchanged it with Hermes for his Caduceus. It is therefore a solar instrument and relates well to the well-water that shone with the light of the Sun. The appearance of wolves and birds may also prove related to the spirit Barbatos, who knows the languages of dogs, birds, oxen and other beasts, and who is also associated with the woods, hunting, stringed instruments (the name Barbatos may derive from the words Barbiton and Barbat, both of which are stringed instruments) and the principles of magical protection. This I take as the fulfilment of the promise of a message delivered to me by that spirit in a previous work that he would deliver me a meaningful message at a designated place or point in time. The magical formula given will therefore be incorporated in a practical manner to obtain the benefits described. Runes were developed as a writing system by the Etruscans and were based on Greek characters, so a link between Runic and Greek script is not unfeasible.

It is also notable that the name of the Book of Offices spirit Ozia appears in the Square. Ozia comes under the rulership of Egin and can teach all manner of arts or sciences, invisibility, grant the favour of enemies and can carry one from one place to another, so there are also connections between his abilities and the events that occurred in this vision.

The Square was constructed with the Moon at 8º Aquarius and was scried with the Moon at 13º Aquarius, where it was conjunct with Mars. With the wolf being a Marsian creature, it is possible that the appearance of the wolf was a manifestation of the influence of that planet over the vision.

XXXIV: Unicorns

Stag and Unicorn


Servitors: Elmis (Helmis).

Dehn’s notes state that the Word REEM denotes ‘“Unicorns” and also beasts of the beeve kind, Buffaloes, etc.’, though the technical translation of the Hebrew ראם (rem) is ‘oryx,’ being a type of antelope, as well as ‘buffalo.’  ELZE in the second row resembles the Hebrew אלץ (eltz), ‘to force,’ ‘compel’ or ‘restrain,’ while its reversal EZLE, may derive from אצילי (etzili), meaning ‘noble.’ EILE in the third row resembles the Hebrew איל (eil), meaning ‘deer,’ ‘stag’ or ‘hart,’ concurs with the line of symbolism featuring horned beasts of both a natural and mystical nature evident in the Square’s primary word.

There is no Central Cross in this Square, though with the only spirit whose name approximately fits into it being Elmis (LBA) or Helmis (LBW), it is he who influences this Square. This name likely comes from the Ancient Greek ‘ελμις, meaning ‘worm.’

The Vision

A great white unicorn rushed from the East, bounding speedily over plains of grass to enter the forest from the previous vision. I was still merged in essence with the flame at the top of the great white column, which I now realised to be symbolic of the white horn of the Unicorn, for this was its dwelling and place of power. It rushed back there on becoming aware of the mingling of the Sun and Moon which was occurring there. Rushing in from the West came a Stag, great in stature, but lesser than the Unicorn. On their arrival, the flame I burned in was extinguished and I fell to the ground from the top of the tower, landing on my back. As the world faded to a narrowing tunnel of darkness, I saw the eaves of the trees and a pale white sky above me, and as I died I saw the Unicorn and the Stag looming over me, each one of them licking my face with their rough tongues.

Then I became detached from the world and hovered up over it until I rested in a great black void. I watched on as the Stag and Unicorn reared up at each other and locked horns. Although the Stag’s antlers were greater, it began to diminish in its size as the Unicorn grew larger, until, defeated, the stag departed the grove and headed back into the West.

Then I saw that the darkness before me had become a great sea that I was hovering over in the form of a crow. I swooped down and saw myself in a previous incarnation rowing a small boat over the water, but passed myself by without any communication. Then I landed at the Western shore of the ocean and was greeted by the Unicorn on its sands. Her colour was now entirely silver and she told me that she was my sister, the Moon, and we had culminated our journey together in the western lands but must now venture under the waters and cross the ocean again. I saw that this journey between the East and West was an endless cycle and asked her if it would ever cease. She answered that its end would only come when Nothing Else Is. Then I climbed up onto her back and rode beneath the sea as an embodiment of the Sun, our light mingling into one. Beneath the waters we saw great venomous fish about us, then came up on the opposite shore far to the East. There, she told me we must depart again, for she must go ahead of me, but soon we would come together again for a short time.

Then, suddenly, I was back at the top of the tower of the white horn and watched the Unicorn and Stag meet in the grove at its base once again. I fell from its top, as I did before, but landed on the back of the Stag this time, who bore me away into the woods. Riding it, I was made incarnate again, and became a great hunter, and all of the dark spirits that haunted the woods retreated from the sound of the great horn that I blew. The stag was violent, strong and wild in nature, and was silent and uncommunicative. When he set me down at the edge of the forest, the vision ended.


The theme of the North and South and Sun and Moon mingling as opposites in the last vision was continued here with my coming together with a female unicorn which represented the Moon while I shone with a Solar light. The passage across the Sea, which had been attempted and failed in previous visions, was now completed following the process of death, with the Unicorn acting as the means of resurrection, as it does in legend. The passage from the shores of the underworld to those of the physical world after a brief sojourn there represented the cycle of reincarnation as well as that of the solar and lunar revolutions and cycles. The mingling together of male and female or Sun and Moon was relevant to the timing of the scrying as the Square was constructed with the Moon at 6º Libra and performed with the Moon at 23º Libra, 7º away from the Sun, with the New Moon having occurred this day at 04:46 London time at 15º 48’ Libra. On this occasion, the Square was constructed during the planetary day and hour of the Moon after performing the Ritual of the Hexagram invoking Luna.

On being reincarnated back into a physical form, the ‘death cycle’ of the visions appeared to come to an end, with the stag representing the incarnated soul, as it does in alchemy, whereas the Unicorn represented pure spirit. The Earthy, masculine nature of the Stag seemed to concur with this, with my reborn self taking on qualities of renewed power and vigour in the material world, with my form being feeling somewhat akin to that of Cernunnos or Herne on my return, which also paralleled the mythos of the Wild Hunt that has been apparent in visions such as that of A Hunting Party and Paddocks and Fields.

XXXIII: Dragons



Servitors: Negen, Sigis, Gesegas, Nasi, Lagasas, Isagas.

The primary word on the Square’s outer edges, TANIN, comes from the Hebrew תנין‎ (Tannin), meaning ‘dragon,’ ‘serpent,’ ‘a monster’ or ‘a sea monster,’ though its ultimate root is תן (tan), denoting a jackal or any other fell land animal. The secondary on word on the outer edge NINAL may expand the watery connotations associated with the tannin, in its possible expression of NIN as the Hebrew letter nun, נן—which derives from a Phoenician pictogram that represented a fish or water serpent—and the divine suffix AL to represent a ‘fish god’ or divinity of the waters such as Dagon or Atargatis. The spirit name in the central cross is that of Negen, whose name comes from the word נגן which denotes ‘a musician.’ The word in the second column and row is also of importance as it comes from אשף (asep), meaning ‘a wizard,’ ‘a magician’ or ‘a sorcerer.’ In the original Square, the second row actually featured the word ASEPIN, which is the pluralised form of this word, but the ‘N’ at the end was removed as it would not fit in the Square and is also accounted for by the appearance of the letter ‘N’ both above and below the final ‘I’ of ASEPI.

The Vision

After invoking the Four Kings, the Dragon I visualised Egin sitting upon swooped down from behind me in the North and took me to the South over many fields and old castles before setting me down me to a thick forest. I climbed down from its back and stood at the eaves of the wood from which the sound of drums and wooden percussion instruments could be heard. I was reticent to enter the forest, which was filled with tall, straight trees that were planted in neat lines very close to each other, thinking that the dragon would incinerate the trees with its breath as soon as I set foot in it. On detecting this thought, it brought its enormous maw up close to me and told me that it could tear me apart easily enough if it meant to destroy me and urged me on. I raised myself up to look over the thick growth of orderly trees and saw that their heights were all also perfectly even. In their centre, in a grove, stood a tall white column, as sharp as a spike. I knew that this was where I must head.

I made my way through the woods and found it very difficult to walk through, and also found the vision, difficult to keep my concentration on as I attempted to walk through the trees, as though the whole vision would end any moment. I persevered and after travelling into the woods a little more, saw bloody human heads, from which all of the flesh had been gnawed upon the forest floor. The sound of the drums, which had not ceased since my entering the wood, now suggested the presence of cannibals. Then I came to a trough where all of the trees had been knocked flat to the floor by some great monster. Here I saw that the trees had fallen to form the shape of a great ribcage. I followed the direction of the carcass of this strange creature that was at once tree and bone, that was set at a crossroads that ran from west to east. Turning to my right, I headed east and came to the forest’s edge. The trees thinned there, and I recognised that part of the woods to be where the eagle had set me down in the previous vision. I saw the cliff line running away to the direction of the village where dragon meat disguised as that of buffaloes was sold and saw the sea before me where the buffaloes had dived down into the water.

Realising that my coming here had diverted from my goal, I re-entered the wood, came back to the wooden rib cage at the crossroads and ventured south again. I came to the tall white tower and saw that it was fastened to the earth by four white clamps, each of which ran in each cardinal direction. The tower tapered to a point, at the top of which a candle flame burned. I entered the tower and was elevated straight to the top where I found my essence merging with that of its flame. From that vantage point, I looked out in all four directions. To the South, before me, I saw the great watery dragon, Baltharin, in the waters, and also the island where the pig demons roamed far in the distance. Around to the West, I saw the great ranges of mountains with the chanting witches who lived in the thick forests at their feet. To the North, I saw the dragon who had set me at the forest’s edge and beyond him, the great plains, rivers and meadows, where I had seen the Lawn, the Beautiful Garden and the Bridges, Steers and Farm Buildings. And to the East, I perceived the forests and trees bordered by the rough wastelands and waterfalls where I had seen the Grape Plant, Vineyard and the Rose Garden. Here, in the centre of all of these things, where neither dragon could go, I connected with both of them, acting as an intermediary between them, and merged both of their essences as one in my fiery body.

As I gazed upon Baltharin in the seas to the South, I saw his body in the colours of blue and white, as I had seen them before, and upon his breast the number 6 was formed. Then, as I gazed upon the northern dragon, I perceived that his names was Larandros and that his black body and yellow breast were marked by the number 9. I understood that they represented the Sun and the Moon from this, and in me the forces of the two were combined and their spirits soared into the air and danced around one another in a wheeling dance taking the shapes of the number six and nine. I understood their names were deeply connected with one another in a way that I needed to figure out if I was to uncover the mystery behind each of their beings.  Then, above me, in the central point between these two forces, I saw that the Sun was directly over my head, as it would be if I stood at the Equator, and upon it was marked the glyph of the Zodiacal sign of Aries. Once the mingling of the essence of the dragons was complete, I became one with the beams of sunlight that came down from the scorching sun above and realised that everything in this world of visions was born of my own psyche and that I, as the essence of its Sun, had dominion over it. Yet all the creatures that lay within, although given flesh by the processes of my own mind and imagination, came from the great darkness beyond the spheres of that world, as, ultimately, did I.

The vision ended with the sight of a brown apple core and empty corn husk being tossed into the earth while the rays of my light shone on them. Then, almost instantly, the patch they were buried in yielded fresh produce in great abundance.


The vision was set about by a feeling of completion, as if it represented the coming together of all of the aspects of these visions so far, yet there are still six more visions to be seen. As the thirty-third vision, there may have been a mathematical relationship to the numbers six and nine that were revealed, with three plus three equalling six, and three multiplied by three equalling nine.

My place in the central point of the crossroads between the two oppositional forces was represented by my position on that worlds equator, which represents the position of 0º Latitude, mid-way between the tropics of Cancer in the North and Capricorn in the South. The appearance of the glyph of Aries upon the Sun also represented the point of 0º on the East-West ecliptic, where the Sun lies precisely between its Southern and Northern solstitial points. As the point of balance between these Solar and Lunar forces, I was a vessel for their coming together as male and female conjoined into one. Strangely, however, their positions were reversed, with the Northern Dragon representing the element of Earth and the Moon, and the Southern Dragon representing the Element of Water and the Sun. My understanding of these principles is good enough to know this wasn’t my own error, so why this anomaly occurred cannot be explained other than it showing the interchangeability of their essences.

The name Baltharin was previously assessed to mean Lord of the Razor, or similar, though an alternative possibility is that its suffix was not –tharin, as I interpreted it to be, but –thanin or —tannin, which would make it the Lord of the Dragons. The name Larandros represents a Latin or Greek linguistic expression, with Lar– possibly relating to the Lares, who were tutelary spirits of the home and the crossroads. The word Lares has an etymological origin in the Etruscan 𐌋𐌀𐌓, also meaning ‘Lord,’ while –andros either represents a masculine quality or a truncation of the Latin andron or andronis, which relates to a corridor, passageway or hallway. Given the great deal of imagery relating to crossroads in this vision, this seems of potential relevance, but there is also the possibility that the name Larandros means ‘Lord of Men’ in contrast to the ‘Lord of Dragons’ expressed in the name Balthanin.

The Square was constructed with the Moon at 1º Leo and scried with the Moon at 8º Leo.