Names: Verrine, Verrain, Verrin, Verrain, Verin
Planet: Black Moon
Element: Air; Airy Part of Water
Qlipha: Gamaliel (Black Moon/Lilith)
Legions: 60
Color: White, Blue, Green, Yellow
Date: November; Late Autumn
Direction: West; Northwest
Attributions: Camphor; Bayberry; Mulberry; Dragon’s Blood


“Hail Verrine, full of green, the life is with thee, lively art thou amongst demons, and lively is the fruit of thy self, health. Happy Verrine, maker of health, dwell in your followers, now and each hour of our lives amen.” -A Healing Prayer by Catloving Demon, as recorded in Ater Votum

Verrine is a little-known demoness. While he/she is recorded in traditional demonography, very little is said of her other than that she is a “demon of health,” a “demon of impatience,” and a spirit of the wind. She is one of the nine primary infernal divinities of modern Demonolatry, which list of nine infernal divinities oringated from the Dukante Hierarchy of demonography. Said to have been from the order of thrones prior to her alleged fall/rebellion, she is a spirit of a “positive polarity” and said to be “good-natured.” She is held to be a “creation demon,” rather than a destructive one.

While traditional demonography records her as male, Verrain appeared to me as a woman made of foliage. She wore a revealing white dress and had buttefly-like wings, which wings displayed colors of blue, green, and yellow.

Verraine can increase the body’s ability to heal and recover—from sleep deprivation, for example. In addition to this, she can increase the body’s resistance to the side effects of sleep deprivation. She can empower your aura so that it converts incoming energy into blessings. Her auspices are useful for all workings intended to engender protection.

Verin represents the positive polarity of life. She can teach the witch to consecrate a garden to magnify its abundance. She can increase the witch’s ability to purify place’s spiritual atmosphere and otherwise raise sacred space. She can relieve a magickian of her impatience. She can also stir one to action. According to The Black Grimoire by T.J. Dawson, Verrain rules over “Health, Medicines, Invention” and “Herbs.”

Verrine can teach the witch to shapeshift her astral double into a bear, which is one of the harder atavisms to assume. The atavism of the bear is a very common one assumed by archangels and archdemons.

Sources: Demonolatry Basics by Infernus; The Complete Book of Demonolatry Magic by J. Thorp; Witchcraft by Jules Michelet; Drawing Down Belial by S. Conolly; The Black Grimoire of Satan by T.J. Dawson; Demons, the Gods of Hell by the Joy of Satan Ministries; Ater Votum by OFS Demonolatry

Magickal Chants

Io Verraine
“Hail Verraine!”

Elan Typan Verrine
Traditional Enn or ‘Summoning Chant’ for Verrine

Invoco Verrain In Nomine Qliphoth
“I Call Verrain in the Name of the Qliphoth!”
In addition to calling forth Verrain, this chant simultaneously lulls the witch closer to the gnostic state (trance)

Liftoach Pandemonium, Et Germinet Verrain
“Open the Infernal Plane, and Bring Forth Verrain!”
In addition to calling forth Verrain, this chant simultaneously presences Qliphothic energy to raise or strengthen a sacred space.

In Nomine Adamas Ater, Aperiatur Acharayim, Et Germinet, Et Germinet Verrain
“In the Name of the Black Diamond, Open the Infernal Plane, and Bring Forth, and Bring Forth Verrain!” In addition to calling forth Verrain, this chant simultaneously focuses the mind of the celebrant.

Reayha Bacana Lyan Reme Quim Verrain
An enn from The Complete Book of Demonolatry Magic for invocations of Verrain

Aperiatur Qliphoth; Invoco Verrain
“Open the Qliphoth; I Call to Verrain!”
Invokes Verrain and strengthens the alchemical effects of the invocation rite. Only useful for invocation.

-V.K. Jehannum
Agios Octinomos-Drakosophia


Amon (Goetia #7)

Names: Amon, Aamon, Ammon, Nahum
Alternate Pagan Names: Amem, Amen, Amun, Amani, Tanwetamani, Ammas, Arkamani, Amanitore, Amanishakheto, Nakatamani
Rank: Marquis
Color: Violet, Brown
Planet: Moon
Superior: Satanachia
D/N: Diurnal
Tarot: 8 of Swords
Zodiac: Gemini 0-10; Cancer 5-9
Magickal Holiday: Summer Solstice
Element: Water; Fire
Date: May 21-31; July 27-June 1
Gematria: 97; 747
Legions: 40
Primary Qlipha: Ghagiel (Uranus/Beelzebuth)
Lesser Qlipha: Golab (Mars/Asmodeus); Samael (Mercury/Adrammelech)
Attributions: Cinnamon, Jasmine, Black Cohosh, Galangal, Silver, Licorice Root, High John

amonAbove: Artistic Depiction of Aamon for Pathworking and an Altar Piece
(Picture Credit: G.A. Roseberg)

“I will always be your Best Friend. I will do what you have commanded.” -Amon in the initial Goetic experiments of John R. King IV, which experiments were conducted in the traditional RHP fashion

Ammon is a Goetic Marquis whom Michael W. Ford describes as a “werewolf” and a “great initiatory force.” Rufus Opus describes Ammon as follows:

Amon is a watery spirit with a necromantic cast. He tells of things past and to come, procures love, reconciles controversies, and brings spirits of those who died within the sea to appear in bodies made of air, in which they will answer whatever questions you may have of them. If I were trying to find that fictional diamond from the movie Titanic, I’d use Amon to conjure Jack to reveal where it may have been.

According to S. Conolly, Amon can be called upon to help “bring emotions to a head so that they can be released as useful energy.” Amon can either start or reconcile interpersonal conflicts and aid the magickian in finding friends. He imparts wealth, luck, prosperity, familiars, and influence to the magickian.

Ammon gives aid in divination and helps the sorcerer get in touch with her True Will. His support is very desirable in workings regarding employment, monetary acquisition, and mundane pursuits in general. He gives assistance in shapeshifting, love spells, prophecy, execration, binding, love spells, pyromancy, Voudon, Voodoo, and dream work. J. Thorp calls him the “Demon of Domination.”

Amon originated as the Egyptian deity Amen/Amem, the hidden creator god called the “Invisible,” the god of wind, self-created king of gods, and god of mystery, known as the “Lord of the Silent.” He was later incorporated into Graeco-Roman Paganism under the name Amon. A tutelary god, he replaced Monthus as the patron deity of Thebes. He supported those who traveled in his name and was therefore deemed the “Protector of the Road.” Upholding justice for the poor, he was seen as a champion of the less fortunate. His followers were expected to confess their sins via prayer to him. The modern academic consensus regarding the origin of the Goetia attributes it to Greece, hence the deity’s name “Amon” in the Ars Goetia and its predecessor, the Pseudomonarchium Daemonum.

Egyptian Paganism depicted Amen as a blue-skinned male, which blue skin to denoted his invisibility, and records that rams and geese were his sacred symbols. As Amon-Kematef, Amen was a snake-formed creator god. This epithet, alternately Kamutef, means “Bull of his Mother.” The conception of Amon-Kematef derives from Amen’s absorption of the deity known as Min, whereby he became Amun-Min, depicted as ithyphallic and bearing a scourge.

While Amon was eventually syncretized with Ra, the two are not the same entity. However, they do sometimes unite as an amalgamate consciousness—something known as a “metagod.”


Traditional demonography records Amon manifesting in the form of a wolf, sometimes with a serpent’s tail and the ability to vomit fire. When he takes on the shape of a man, he has the head of either an owl or raven, and either way, has the teeth of a canine.

The owl, canine, serpent, and raven are all chthonic animals. Since Goetic demonography imputes Aamon to the moon, it would appear that the demonic-infernal manifestation of Amen is a chthonic and lunar aspect of the deity.

Aamon’s correspondences in Gematria, such as the Hebrew word for “Architect/Master Workman,” clearly ratify my claim that Amen and Aamon are aspects of the same divine force. The numerical value of his name corresponds to both Archangel and Edomite Monarch alike, suggesting the dual-ness of his nature. A Hebrew word which variously translates to “Religious Awe” and “Dread/Fear” clearly harkens to Rudolf Otto’s conception of the Numinous, wherein an experience of the Numinous (the supramundane/divine) is described as both terrible and wondrous. David Myatt elaborated upon Rudolf Otto’s conception, defining the Numinous as a reconciliation of dark and light.

His correspondences in Gematria are as follows:

97: the atomic number of berkelium; Mehetabel (King of Edom); Haniel (Archangel); Yellow/Gleaming; Artificer/Architect/Master Workman; Ring/Nose Ring/Earring; Burden/Forced Labor/Compulsory Service; Dread/Fear/Awe/Religious Awe; Filthy/Filth; To Shine/To Gleam

747: Ophanim (the Angelic Choir of Chokmah); Artificer/Architect/Master Workman; The Priest’s Blessing; His Being Guilty; And You Shall Proclaim

The traditional enn or magickal chant used to call upon Amon is “Avage Secore Amon Ninan.” “Amen” is a word of power useful for the conjuration or imploration of this entity. The chant I use to call upon him is “Liftoach Pandemonium, et germinet Amon,” meaning “Open the Infernal Plane, and bring forth Amon.”

Magickal Chants

Amun + Ammas + Amanitore + Amen + Amanishakheto + Arkamani
Name vibration formula for workings to Amon.

Avage Secore Amon Ninan
Traditional Demonic Enn or “Summoning Chant” for Amon

Salve Ammon Aethereus Divinus Necromantia
“Hail Ammon, Immortal Divinity of Necromancy!”

Invoco Ammon In Nomine Qliphoth
“I Call Ammon in the Name of the Qliphoth!”
In addition to calling forth Ammon, this chant simultaneously lulls the witch closer to the gnostic state (trance)

Liftoach Pandemonium, Et Germinet Ammon
“Open the Infernal Plane, and Bring Forth Ammon!”
In addition to calling forth Ammon, this chant simultaneously presences Qliphothic energy to raise or strengthen a sacred space.

In Nomine Adamas Ater, Aperiatur Acharayim, Et Germinet, Et Germinet Ammon
“In the Name of the Black Diamond, Open the Infernal Plane, and Bring Forth, and Bring Forth Ammon!” In addition to calling forth Ammon, this chant simultaneously focuses the mind of the celebrant.

Reayha Bacana Lyan Reme Quim Ammon
An enn from The Complete Book of Demonolatry Magic for invocations of Ammon

Aperiatur Qliphoth; Invoco Ammon
“Open the Qliphoth; I Call to Ammon!”
Invokes Ammonand strengthens the alchemical effects of the invocation rite. Only useful for invocation.

-V.K. Jehannum
Agios Octinomos-Drakosophia


Names: Malkunofat
Tarot: The Hanged Man
Tunnel of Set: 13/23 (Samael-Golochab)
Letter of Tunnel: Mem
Color of Tunnel: Deep Blue, Sea Green
Musical Key: G#
Atavism of Tunnel: Leviathan
Associated With: Machaloth/Mahlat
Gematria: 68; 307; 530
Disease of Tunnel: Chills


“Stop the chaos in your thoughts… Rise above the hostile waters of thought.” -Malkunofat

Malkunofat makes the witch into a subversive influence in her interpersonal relations and brings about ego dissolution. He brings about monetary gain and wealth. He reveals deception, brings about concealment, and grants the keys to toppling governments.

Malkunofat rules the Sorcery of Non-Time, which entails abandoning conventional time and granting memory of the future as well as of the present and past. Malkunofat rules over portals, astral energy, parallel universes, other dimensions, spirits and other entities, and fairies. He presides over sacrifice and brings about death. He imparts gnosis of the pre-incarnation lebensweg [life journey] of the sorcerer.

Malkunofat rules the physical world of Chaos where Algol works its will. He renews the magickal Will of the magickian and imparts great confidence in it. His auspices are deeply useful for the creation of anything, microscopic alchemy (personal evolution/self-transformation), magickal workings, skyring, meditation, dream work, the pursuit of psychic powers, chakra work, and astral magick.

Malkunofat gives the witch the ability of “dowsing,” i.e. the ability to divine the location of the earth’s treasures. He makes the witch into a powerful seer and teaches her to transcend space and time alike. He twists dreams and visions in accordance with the desires of the witch. He imparts the ability to leap from world to world as well as to manipulate the astral plane and facilitate its manifestation on the causal plane.

Malkunofat rules the Qliphothic Tunnel connecting Samael (Mercury/Adramelech) and Golochab (Mars/Asmodai). This tunnel is known as the House of Scouts and symbolized by the Leviathan. According to Cort Williams:

This tunnel refers to the primordial abyss as a gateway for the understanding and attainment of the wrathful fires of Golachab. The transmutation of water into fire, the mercurial seed of Samael travels up the tree of death to unite with sulfur, the fiery dragon’s breath. The letters NVH appear on Crowley’s sigil for Malkunofat from Liber 231. The total value of these numbers in germatria is 61, the number of AIN- “The negative conceiving itself as a positive”- The abyssal no-thing of which this tunnel carries the essence.

In Nightside of Eden, Kenneth Grant connects the number 61 with the Qliphothic tunnel Malkunofat. 61 is also the number of AIN, the most remote of the Veils of Concealed Existence in the Kabbalistic schema. The Veil of Nothingness, the potential source of energy from which the divine consciousness is constructed.

Linda Falorio writes:

The letter “E” marks the entrance to the Tunnel of Malkunofat which is the devouring maw of the telluric Dragon—the Great Serpent, Leviathan-Thetis-Tiamat-Quetzalcoatl—dissolving us into Her silent, glittering darkness. For “E” indicates insight, voidness, the Feminine Principle. It is the secret place for teaching tantric doctrine, the Mother’s secret “bhaga” place, the moist kteis. “E” is also that letter which was suspended in the entrance to the Temple of Apollo, and depicted on the Delphic coins.

According to Linda Falorio:

The need to work with the energies of Malkunofat is suggested when we experience a fear of loss of ego-consciousness and control, which may manifest as fear of flying, fear of drowning, or the inability to let go into orgasmic bliss. There may be the inability to contact unconscious elements in ourselves, signaled as a lack of dreaming. The other side of the coin is experienced as lack of grounding, a lack of any sense of connection with the personal or collective past. There may also be a sense of being drawn into dream life and fantasy, of having wandered too far from the haunts of men ever to return.

When we have successfully channeled the power of Malkunofat, we gain ability to manipulate the astral world, and to precipitate its manifestation onto the earth-plane. We may also become adept at divining the earth’s treasures, as in dowsing, “water-witching”, and the like. Here too, we find our power to transcend space and time, to leap from world to world. And here is the power of ultimate surrender into orgasmic bliss.

Thus in surrender of the soul to the Beloved in the mystic vision of Malkunofat, in its union with the All which is Nirvana, in this our “death by drowning” in the ocean of the unconscious, we are pulled into transcosmic space, rising to the highest spiritual aspiration of which we can conceive, higher, higher, dissolved into the Void of Absolute.

Here lies also the acceptance of the universe as Thanatos and Eros, the ability to merge with Dark plutonian energies for transformation, and regeneration, yielding personal magnetism, inexhaustible energy, sexual power, exaltation, joy, and bliss.

Malkunofat’s name means “the Great Deep One.” He appeared to me as a night-black anthropoid. His only facial feature was the huge red eye on his forehead. He wore the robes of an archmagi, adorned with golden ornaments about his elbows, neck, wrists, and fingers.

Malkunofat’s correspondences in Gematria are as follows:

68: Wheat; Holiday; Life; Beauty/Grace; To Profane/To Pollute/To Defile/To Descerate/To Wound/To Begin; Wise Man; Appropriate/Suitable; To Tread Down/To Reject/To Trample Down; To Rest

307: Night Demon; Kore; Oriax/Ornias; A Seeking/A Care/A Concern; To Take Captive/To Return; An Approach/A Drawing Near; Semen; To Be Terrible; To Sow

530: And I Will Remember the Land; Mercenary/Hired Laborer; Flowing Honey/Honeycomb; Meadow-Saffron/Rose/Crocus; Maachathite; Synagogue; Venomous Serpent; Height; He Might Prove You

The chant I use to summon Malkunofat is “Liftoach Pandemonium, et germinet Malkunofat,” translating from Latin to “Open the Infernal Plane, and bring forth Malkunofat.”

Sources: Thelemic Qabalah Volume III; Gematria and the Tanakh; Liber Azerate; Liber Obsidian Obscura; The Tree of Death and Qlippoth; The ToS Experiments by Frater 414

Magickal Chants

Invoco Aethereus Malkunofat
“I Call the Eternal Malkunofat!”

Invoco Malkunofat In Nomine Qliphoth
“I Call Malkunofat in the Name of the Qliphoth!”
In addition to calling forth Malkunofat, this chant simultaneously lulls the witch closer to the gnostic state (trance)

Liftoach Pandemonium, Et Germinet Malkunofat
“Open the Infernal Plane, and Bring Forth Malkunofat!”
In addition to calling forth Malkunofat, this chant simultaneously presences Qliphothic energy to raise or strengthen a sacred space.

In Nomine Adamas Ater, Aperiatur Acharayim, Et Germinet, Et Germinet Malkunofat
“In the Name of the Black Diamond, Open the Infernal Plane, and Bring Forth, and Bring Forth Malkunofat!” In addition to calling forth Malkunofat, this chant simultaneously focuses the mind of the celebrant.

Reayha Bacana Lyan Reme Quim Malkunofat
An enn from The Complete Book of Demonolatry Magic for invocations of Malkunofat

Aperiatur Qliphoth; Invoco Malkunofat
“Open the Qliphoth; I Call to Malkunofat!”
Invokes Malkunofat and strengthens the alchemical effects of the invocation rite. Only useful for invocation.

-V.K. Jehannum
Agios Octinomos-Drakosophia

Hecatean Ritual to Empower a Teddy Bear

{This ritual serves to empower a teddy bear or other model bear at as a totem of sorcery which increases all divinatory operations, evocations, invocations, and all other magick performed within its proximity. Arkula, the Bear Form of Hekate/Agia, known as Ameibousa. This ritual uses chants largely of my own creation, but also those from Traditional Witchcraft and the Temple of the Black Light. The concept of this ritual is to empower a childhood object and therefor transcend its causality. If I wanted to grasp for straws, I could probably put something together about reinstating the value of an object from your youth to something something transcend mortality. Honestly, I just wanted to enchant my goddamn teddy bear. Bitches like it. Translations of foreign phrases appear in brackets, and names and chants in bold are to be vibrated. I managed to write the prose pretty well– it’s a little comical}

Ave Agia! Eko Eko Hecate! Io Arkula!
[Hail Agia! Welcome, Welcome Hecate! Hail Arkula]

I conjure forward the darksome magicks of Hekate to consecrate this object as an atavistic talisman of my magickal tradition. Consecrate its mass for the increasement of my sorceries so it will empower my rituals of summoning and divination.

Veniat Ad Me, Mater Ameibousa! Veni Hekate! Aperiatur Stella, Et Germinet Agia!
[Come Unto Me, Mother Ameibousa! Come, Hekate! Open the Sky, and Bring Forth Agia]

The Number of Hecatean Witchcraft is Eighty-One.

Through sorcerous vibration, I articulate the sacred names of Mother Hecate, the Sempiternal Bear Goddess of Alchemy and the Underworld to consecrate and sanctify this totem of my Craft as a great magickal talisman of Hekatic Enchantment. Empower its mass such that all sorceries performed within its proximity shall be augmented in power by its sanctification. Oh hear the names!

(visualize the teddy bear vibrating with every word and name)

Pandamateira + Alkimos + Hekate + Oistroplaneia + Arkula + Enodia + Aionos + Episkopos + Apanchomene + Basileia + Alexeatis + Ameibousa + Daspleti + Oistrophaneia + Ekdotis + Anana Hekate Ayer

I thank Mother Hecate for blessing me with her sorceries.

As I have spoken, so let it be done.

The Black Diamond

The formula of Qliphothic alchemical attainment is commonly abbreviated as A.A., meaning Adamas Ater.

The term “Adamas Ater” translates to “Black Diamond,” which black diamond is the Philosopher’s Stone constructed via demonic-infernal alchemy.

The number 11 is considered the numerological analog for the Adamas Ater. According to Kenneth Grant, 11 is the formula of all magick and all things demonic and infernal. Accoring to the Swedish Misantropisk Lucifer Orden, the formula/chant whereby the gates to the Qliphoth may be opened, Zazas Zazas Nasatanada Zazas, gets its power from its containment of 11 A’s. This relates to the magickal word Abrahadabra, the word of the attainment of the Great Work symbolized by the Philsopher’s Stone, which word consists of 11 letters.

It is not a coincidence, but rather, a result of providence that the Double A appears in the term “tard strength” when it is pronounced with a Southern drawl as “tard strangth.”  Tard strangth is the esoteric formula of the Qliphoth, signifying the attainment of power by liberation from normal consciousness.

Alright, I’m kidding. Back to the facts.

Traditional Cabbalistic lore describes the fall of the Thaumiel [Two-Headed Divinities] from Grace out of desire for the attainment of power. They desired the addition of a second A to their name, whereby their power could be increased. The attainment of a second A harkens strongly to the Adamas Ater [Black Diamond].

Azerate, being the neologism used in reference to Havayoth, the 11 ruling divinities of the Qliphoth, when spelled in Hebrew letters, is transliterated as AZRAT. The use of two A’s in its spelling divorces from proper Hebrew grammar in specific reference to the Thaumiel’s attainment of the second A.

Barbatos (Goetia #8)

Names: Barbatos; Barbatas
Rank: (Great) Duke; Great Count; Earl
Operates Under: Satanachia; Astaroth
Directions: North; Southwest
Color: Black; Green; Purple
Element: Fire; Earth
Tarot: 5 of Pentacles/Disks; 9 of Swords
Legions: 30
Planet: Venus
D/N: Diurnal
Date: April 25-29; Nov 23-27; Feb 19-23; June 1-10
Zodiac: Taurus 5-9; Sagittarius 0-4; Pisces 0-4; Gemini 10-20
Gematria: 519
Attributions: Ground Ivy; Copper; Arnica; Goats Rue; Catnip; Sandalwood

barbatosAbove: Artistic Depiction of Barbatos for Pathworking and an Altar Piece
(Picture Credit: G.A. Roseberg)

My mentor told me that my doubts were inhibiting the manifestation of my magick—they were limiting my influence, extroversion, and social eccentricity. The demon he told me to summon to set my beliefs aright was Barbatos.

Barbatos is a Great Duke of the Goetia. He has been called “an Angelick ruler [of] Witchcraft,” “the Wild Archer,” and “the wood-demon.” He is said to know all occurrences of the past and future alike. The traditional lore states that he manifests alongside four great kings with their companies of troops.

According to the Coven of the Golden Sigil:

Barbatos teaches all of the sciences, He reveals treasure concealed by magic, and fortells the future, discerns the past reconciles friends, and will bring any two persons together in friendship. He secures the good will of those who are in positions of power. He smoothes out all misunderstandings and soothes hurt feelings. He gives the ability to communicate with and understand animals.


Barbatos gives aid in dream-walking and all manner of astral shapeshifting and atavism. His specialties are toads, serpents, and all manner of feline creatures. He teaches one to understand the voices of various animals. He breaks open the hidden treasures which magickians have concealed or sealed away via enchantment. Naturally, he can detect the locations of these treasures as well.

Barbatos divines by the singing of birds. I often divine by passing cars in the distance, letting the sounds of their passing form into astral whispers, so I can imagine what this might entail.

Barbatos reconciles friendships and brings about wealth. He helps one locate astral grimoires for the purpose of magickal self-initiation. He can see one’s house protected from hidden attacks and bring an end to ongoing conflicts between sorcerers.

Barbatos often manifests as a spirit of the forest or hunt. Pseudomonarchium Daemonum records his manifestation as a woodland archer. He has one of the most beautiful voices and elocutions of any demon you’ll ever summon. He deeply understands the sacred language of wordplay and he is very useful in divination. He imparts magickal memory and the recollection and understanding of dreams. He can impart prophesy and astral voyages via dreaming.

Barbatos teaches the power of song and the ability to tune into things. His auspices are apt for the enchantment of ouijja boards, pendulums, and tarot cards. He aids in the development of mindfulness and his support is useful in the facilitation of spirit communication, necromantic or otherwise. He can heal one of various forms of corruption and dissonance.

Barbatos grants musical skill and inspiration. He teaches one to ground themselves back into the mundane—alternately, he can just bring this about for you. He can grant the astral double horns which will help it control storms. These horns are also helpful for death magick, as is Barbatos himself.

Beliala Demonae Agaphsophia told me that Barbatos and ‘helps one channel the current of how to oscillate when one is associating and disassociating—think Neuro-Linguistic Programming.’ I don’t know what this means.

The traditional enn or summoning chant attributed to Barbatos is “Eveta Fubin Barbatos.” The chant I use to summon him while presencing Qliphothic energy is “Liftoach Pandemonium, et germinet Barbatos,” meaning “Open the Infernal Plane, and bring forth Barbatos.” Another chant I’ve made for Barbatos is “Veni, Veni, O Comitis Barbatos,” meaning “Come, Come Oh Count Barbatos.”

Sources: Demonology and Devil-Lore; Correspondence with Beliala Demonae Agaghosophia; Pseudomonarchium Daemonum; Ars Goetia; Luciferian Goetia; Demonolatry Basics; Godwin’s Cabalistic Encyclopedia; The Complete Book of Demonolatry Magic; Aleister Crowley’s Illustrated Goetia; Mark of Qayin; The Goetia Ritual Book; Daemonolatry Goetia

-V.K. Jehannum
Agios Octinomos-Drakosophia

Enochian Invocation of Vindex

{While I am a staunch critic of the Order of the Nine Angles, their teachings are a legitimate repository for real Greek and Druidic magickal knowledge, regardless of how much of their teachings was stolen from Kenneth Grant. It was originally an archdemon of the Tunnels of Set who told me the O9A’s deities were worth working with, and I have found this to be true. Working with these deities is different from working with most other pantheons, so seek guidance before endeavor. It is up to the celebrant to decide what, if any, equipment and materials she will employ in the performance of this ritual. In addition to Enochian script, chants designed by Anton Long/David Myatt are also used in the ritual}

Aperiatur Terra, Et Germinet Vindex (x11)
[Open the Earth, and Bring Forth Vindex]

Ol Drix Od Zodameta Caosg
[I Bring Down and Conjure Thee Upon the Earth,]

Micalzo Bransg Soboln
[Mighty Guard in the West.]

Zir Vindex Sa A Basgim Zirdo Velucorsapax, Ol Torzul
[I am Vindex, and the Day I am Enthroned, I Shall Rise Up]

Od Tonug Das Madzilodarp A Pibliar Odfaorgt
[And Deface and Conquer the Places of Comfort and the Dwelling Place]

Prge Zien De Baltim Od Baltim
[With the Fire of My Hands of Extreme Justice and Fury]

Agios o Vindex (x9)
[Numinous is Vindex]