Magickal Hymn for Primal Craft (Lucifer, Belial, & Hecate)

This magickal hymn calls upon the Trident– Hecate, Lucifer, and Belial– which Trident is comprised of the primary divinities of Primal Craft as codified by Mark Allan Smith in his series of grimoires. The Trident has become integral to the modern Draconian Tradition or Draconian Current as well.

A lot of my articles about deities and gods feature original sigils. If these sigils are of my invention, they appear in lackluster artistic representation on paper and are photographed via cellphone.

This magickal hymn was clearly more important than ones I’ve written before in that it was a gift to a valued friend and a contribution to a wondrous tradition. I made an entire ritual out of consecrating it, which I have never done in the past. I called on Hecate, Aradia, Lucifer, and Belial to empower it.

My magickal hymns may be used for any intention selected by the celebrant. They can be integrated into any ritual to call on the deities named to empower the rite or empower oneself. My magickal hymns can be recited without any added ritual for a specified intent as miniature self-empowerment exercises– one of the advantages of reciting some of my hymns in times when a full ritual cannot be performed is that these hymns will strengthen your energetic resonance with its deities, making it easier to call forth, perceive, and communicate with said deities.

Lykania is the TotBL’s name for Hecate’s lycanthropic aspect, which aspect the TotBL claims is specific to the 218 Current (its tradition). I have always said that currents, as defined in this context, do not exist at all, and the inclusion of a clearly identical lycanthropic aspect of Hecate in Queen of Hell by Mark Allan Smith lends evidence to this standing assertion of mine. Allu is the given title for Hecate’s hellhounds (called Kunes Aidao in Greek).

Queen of Hell makes the assertion that Belial is the same entity as Beelzebuth, and I have verified the accuracy of said assertion with my own guiding spirits, although I doubted it at first. Hence the name Baal Zebul is used in reference to Belial in my hymn alongside Belial’s alternate names Beliar and Belias. Alternate names for Lucifer appear as well, including Lucifero, Lumial, and Lucibel. I am sure you will find this of use.

Concelebrate Divina Lykania,
Matrum Allu, Monstriger.
Salve Erus Lucifer.
O Arbitrator, Admirabilis.
Et Conladaute Belias,
Rex Ghagiel Et Rex Bohu.
Io Domine Belial.
Evoco Megist Baal Zebul.
Concelebrate Cordatus Lucifero,
Aethereus Lumial, Rex Acharayim.
Salve Hekate Trioditis,
Et Salvete Sanguinalis Beliar
Et Praeceptor Lucibel.
Adveni, Spirituum Sitra Achara.
Invoco Deitas Hecate!
[Praise the Divine Mother of Werewolves/ Mother of Hellhounds, Producer of Monsters/ Hail Lord Lucifer/ Oh Master, You are Wondrous/ And Praise Belias/ Lord of the Qlipha of Uranus and the Veil of Emptiness/ Hail Lord Belial/ I Call the Great Lord of the High Place/ Praise the Sagacious Lucifero/ Immortal Lumial, King of the Qliphoth/ Hail Hecate who Frequents the Crossroads/ And Hail the Bloodthirsty Beliar/ And Lord Lucibel/ Come, Spirits of Sitra Achara/ I Call the Goddess Hecate]

A Story About a Haunted House and Algol

The first coven we formed was called the Coven of the Second Torch, and it originally consisted of three members brought together by Hecate. Of all the Lunar deities, whose torches symbolized the moonlight, Hecate was the only one who carried two. The Second Torch was a reference to the path of black magick commonly called the LHP, as well as a reference to Algol, the most sinister star in astrology: an eclipsing binary star connected to Hecate, the Undead Gods, the demons, and more.

Our first rituals were mischievous dabbling– breaking into a haunted house and filling it with the energy of Algol to basically fuck around. To this day, the house is filled with black magickal energy, and has become a place of respite for spirits of darkness. The entire road the house is on is always colder than the rest of the city, and is usually or often covered in a thick fog. We didn’t know it at the time, but these endeavours were guided by the daimones (spirits) of Hecate.

The ghost haunting the house– the spirit of a woman who’d burned to death nearby in her car– became magickally empowered and, for lack of a better word, “daimonized.”

One night, one of Hecate’s spirits told me to call upon the necromantic archdemon Niantiel to take me out of my body in my sleep and take me to a ghost so I could fuck it. We’d been told that we needed to work with the dead, the daimones (Greek spirits), and demons to achieve our apotheosis (post-mortem immortality). I didn’t remember what happened on the astral planes that night, but I felt better, and my ability to communicate with the dead had improved significantly.

When my coven went back to the haunted house to do another rite to Algol, the spirits dwelling therein had covered the walls in moss, which moss unmistakably depicted the magickal numbers of Algol. I found out that it was the woman’s ghost I had slept with, and she became my familiar.

Under the advice of an archdemon, I helped the spirit pass on– into the nocturnal cavalcade of Hecate.

-V.K. Jehannum
Agios Octinomos-Drakosophia

Prayer Rite to Hecate

Above: Original Sigil of Hecate

This prayer consists of magickal chants created by V.K. Jehannum, the Temple of the Black Light, Wiccan Tradition, Traditional Witchcraft, Demonolatry (specific text: Honoring Death), and the 218 Current (specific text: Liber Azerate). Translations of foreign phrases appear in brackets. The prayer is to be recited thrice and the witch is to make one to three requests for Hecate to fulfill prior to recitation.

Ave Agia! In Nomine Chaos, Vocamus Te Hekate!
[Hail Agia (Hecate)! In the Name of Chaos, We Call to Hekate]

Aperiatur Stella, et germinet Agia!
[Open the Sky, and Bring Forth Agia (Hekate)]

Io Hekate Io Ho! Eko, Eko Hekate!
(Magickal Chants to Call on Hecate)

Salve Pandeina Antania Hekate!
[Hail Unto Hekate, the Queen of the Underworld Feared by All]

Veni Hekate! Veni Hekate! Veni Hekate!
[Come Hekate! Come Hekate! Come Hekate]

Salve Luna Infortuna Nocticula Hekate!
[Hail to Hekate the Baleful Moon Which Shines at Night]

Io Hekate Io Ho! Anana Hekate Ayer!
(Magickal Chants to Call on Hecate)

Ave Abnukta Hekate! Ave Nocticula Hekate! Ave Trivia Hekate!
[Hail Hekate Who Wanders at Night! Hail Hekate Who Shines at Night! Hail Unto the Three-Formed Hekate]

Ave Agia!
[Hail Agia (Hecate)’]

Moloch and the Minotaur: Eleusinian vs Qliphothic Mysteries

In this article, I’m going to argue the point that Hecate and Moloch were integral divinities in the Eleusinian Mysteries. While this is certainly a big claim to make, you’ll be surprised as to how obvious the conclusions I’ll be drawing really are. In fact, the overwhelming majority of the conclusions I’ll be drawing have already been proposed by scholars on the subject. My primary source is my years of study into Hecate, Moloch, Qliphothic Demonology, the Goetia, the Draconian Tradition, Necromancy, the Qliphoth, and Hermeticism and Arabic Cosmology as described by the Order of the Nine Angles. Meanwhile, my primary sources for the subjects of the Eleusinian Mysteries, Poseidon, and the Minotaur are the Wikipedia articles regarding them.

Moloch’s appearance is near identical to the appearance imputed to the Minotaur [Bulls of Minos] in Greek mythology. Greek myth never depicted a species of “minotaurs,” but rather always depicted the Minotaur as a singular entity. The Minotaur, who was sometimes called Asterion [Star], is generally held to be the son of the Cretan Bull, who was also sometimes called Asterion.

The Cretan Bull, also called the Marathonian Bull, was an emissary and messenger of Poseidon. Bulls were sacred to Poseidon– alongside Mars and Apollo, he was one of the only three deities it was appropriate to sacrifice bulls to. Poseidon sent the Marathonian/Cretan Bull to King Minos of Crete as a sign of support with the expectation that Minos would sacrifice it to him. Minos kept the bull instead of sacrificing it in fulfillment of his promises to Poseidon, so Poseidon caused Minos’s wife to fall in love with the Cretan Bull. Thus the Minotaur was born of the Marathonian Bull and a human woman. Poseidon passed his rage onto the Cretan Bull, who acted it out by going on a destructive rampage. You’re probably familiar with the rest of this myth, the one where a labyrinth is built to trap the Minotaur in.

Another version of the myth depicts the Cretan Bull as a form assumed by Zeus to impregnate the Queen of Crete. Asterion I, the King of Crete, raised Zeus’s children as stepfather, which children consisted of two gods of the underworld, another afterlife deity (a psychopompic “judge” figure), and the Minotaur, known as Asterion II and Asterius. In examining the Minoan Queen’s other sons by Zeus, it would be illogical to conclude that Asterion II the Minotaur was not himself a god, and a chthonic one at that. Here, Minos is the son of Asterion I and therefore the sibling of Asterius the Minotaur.

According to Wikipedia, “Some mythologists regard the Minotaur as a solar personification and a Minoan adapatation of the Baal-Moloch of the Phoenicians. The slaying of the Minotaur by Theseus in that case indicates the breaking of Athenian tributary relations with the Minoan Crete.”

Prior to this breaking of tributary relations, Crete was the foremost political and cultural potency in the Aegean Sea, and scholars speculate that the Athenian tribute to Crete would have included humans provided for sacrifice to the Minotaur should it have really had a cult there. It was an Athenian hero who killed the Minotaur in the labyrinth myth, specifically in order to liberate Crete from the obligation to placate the Minotaur via human sacrifice.

The Wikipedia article goes on to relate some mythologists’ attribution of Cretan rituals of human sacrifice and the use of a brass bull to burn people alive in to the cult of the Minotaur. Moloch, being a sun god, was recorded in the Bible as accepting child sacrifices via burning within a statue of his likeness. According to Dictionairre Infernal by Collin D’Plancy, the statue was made of brass and had seven different kinds of cabinets for seven different kinds of sacrifice, the seventh of which was a human child. In the labyrinth myth, the Minotaur can only be placated by the human sacrifice of seven males and seven females.

The valley of Tophet wherein Moloch was worshiped (supposedly via the brass statue) became the archetype behind the Abrahamic conception of Hell, and as we said, the Asterion II must necessarily be a chthonian deity. According to Dictionairre Infernal, Moloch was related to Mithras specifically because the seven cabinets of his statue apparently corresponded to Mithras’s seven mysterious chambers. In Qliphothic demonology, Moloch rules the realm of Thaumiel, which realm lies within “the Seventh Hell.” The Minotaur appeared in Dante’s Inferno as the ruler of the Seventh Circle of Hell, being that of Violence (Moloch was a god of war). Here, the Minotaur was the “gatekeeper for the entire seventh circle” who “seems to represent the entire zone of Violence” according to Wikipedia.

Cretan fifth-century coins always depicted one of two entities. The first of these two was Karme, “a female Cretan spirit who assisted the grain harvest of Demeter’s Cretan predecessor” according to Wikipedia. We will accept that the Cretan precursor to Demeter is indeed the same entity as Demeter herself because Demeter is said to be the mother of Proserpina’s predecessor. While Proserpina is held to be the daughter of Zeus and Demeter, Proserpina’s precursor was said to have been fathered by Poseidon instead. Interestingly enough, the only coins which did not display Karme displayed the Minotaur.

Quoting Wikipedia, “According to Jeremy McInerney, the iconography of the bull permeates Minoan culture. The cult of the bull was also prominent in southwestern Anatolia. Bernard Clive Dietrich notes that the most important animal in the Neolithic shrines at Çatalhöyük was the bull. The bull was a chthonic animal associated with fertility and vegetation. It figured in cave cults connected with rites for the dead.

“The palace at Knossos displays a number of murals depicting young men and women vaulting over a bull. While scholars are divided as to whether or not this reflects an actual practice, Barry B. Powell suggests it may have contributed to the story of the young Athenians sent to the Minotaur. McInerney observes that the story of Pasiphaë and the Cretan Bull were not written until after Crete had come under Greek control. Emma Stafford notes that the story of the Cretan Bull does not appear before the Hellenistic period and suggests the connection between Crete and Athens is the result of the development of the myth of the Theseus cycle in late sixth century Athens.

The iconography of Cretan coinage solidifies the speculation about a Cretan cult to Asterion II, but it bears other significant implications as well. Demeter and her daughter, Proserpina (Kore/Persephone),  were the primary divinities of the Eleusinian Mysteries which predated the gods of Olympus. The Mycenean Greek tablets which delineate the Eleusinian Mysteries describe “two mistresses and the king” which scholars believe most likely refers to Demeter, Proserpina, and Poseidon. Poseidon was the consort of Demeter, and the Minotaur was more or less his offspring. Since the only coins which do not depict the Minotaur depict another divinity related to this trio, it seems unlikely for the Minotaur not to have been divine himself.

As we have said, there were only three Greek deities whom bull sacrifice was acceptable to, which means there were only a few deities to whom the bull iconography could exhibit veneration of. Of these three, the only one relevant enough to the Eleusinian Mysteries is Poseidon. The Mycenean Greek reference to the “two mistresses and the king” was found in Knossus, which is where the Cretan coins depicting Karme and the Minotaur were minted.

The Eleusinian Mysteries are believed by some scholars to be a continuation of the tradition of a Minoan cult, which is interesting, because the name “Minotaur” simply translates to “Bull of Minos.” Remember that it is Minoan culture which was saturated with bull imagery and which Asterion I, the Minotaur’s stepfather, ruled as king in myth.

The namesake for the Minoan civilization of Crete is held to be the son of the Cretan Bull and the stepson of Asterion I. It was Minos who inherited the throne and it was his wife who constructed the labyrinth to imprison the Minotaur as she was advised to do by the oracles. Once Asterius the Minotaur was in the labyrinth, it was Minos who ordered the offering of annual human sacrifices therein. We know that the myth of the labyrinth depicts a biased view of the Minotaur, who appears as the antagonist because of how he was reviled in Athens. Etruscan iconography hearkens to a more beneficent view of the Minotaur lost to time, so it is likely that, should a cult of Asterius have really existed, this labyrinth was some manner of temple. After all, the labyrinth is said to have been made in Knossos, the same place where coinage depicting Moloch alongside a beloved divinity was minted. The later re-imagining of the Minotaur’s labyrinth as a trap out of contempt for its inhabitant would mirror the infernal implications later attributed to the valley wherein Moloch was worshiped.

So, if coinage hearkening to the worship of Asterius was minted in Knossos, and a temple dedicated to the Minotaur was also located in Knossos, and the Mycenean writings describing the Eleusinian mysteries were found in Knossos could the Minotaur have been a part of the Eleusinian Mysteries?

Let’s examine the EM’s primary divinities. Demeter was a chthonic earth mother and fertility goddess, and Proserpina later became a goddess of the underworld– Hecate only became associated with the underworld when she decided to accompany Proserpina to it to keep her company. Poseidon was considered the god of the underworld prior to becoming the ruler of the ocean (it’s the same way with Neptune). The EM also included the veneration of Sabazius, Proserpina’s son with Zeus, was a chthonic deity largely related to snakes in iconography.

Knowing this, let’s agree that the Cretan Bull is more related to Poseidon than Zeus– the bull is far more native to Poseidon’s person than Zeus’s. Bulls and the EM as a whole were deeply chthonic in nature, where Zeus was not. The Mycenean literature describing the EM spends far more time discussing Poseidon than Zeus, and the myths of Proserpina integral to the EM depict her as Poseidon’s daughter in opposition to the later depictions of Zeus siring her. Now, we can say that, since Karme is an emissary of Demeter local to Knossos, Asterius is probably an emissary of Poseidon local to Knossos– nothing else would make sense.

The Eleusinian Mysteries focus on the concept of self-deification in pursuit of immortality. While the concept of immortality did not exist in the EM at their inception, their original adherents did believe they would be gaining a better place in the underworld. Proserpina’s ascent from the Underworld to rejoin her mother Demeter is seen as analogous to humankind’s pursuit of self-deification whereby we are redeemed from our mortality. The Greek word used to refer to Persephone’s rebirth-through-ascent is transliterated as anados or anodos and translated as “ascent.” The word anados is used by the Order of the Nine Angles specifically to refer to the use of planet-based alchemical initiations in pursuit of immortality because of the Corpus Hermeticum’s use of the word in the same way.

Three separate authors adhering to a black magickal paradigm called the Draconian Tradition have adopted Demeter, Poseidon, and Proserpina as divinities appropriate to the DT’s sinistral alchemy. Since Qliphothic magick is integral to the Draconian Tradition, and since the three primary divinities of the Eleusinian Mysteries are each considered suitable for the DT based on their individual merits, maybe a Qliphothic deity like Moloch could be appropriate for the Eleusinian Mysteries?

Well, the Eleusinian Mysteries were said to have originated as an agrarian cult, and Moloch was a god of fertility. Poseidon is one of the EM’s primary deities, and the Qlipha Moloch rules is attributed to Neptune. Since the Qliphoth is the only tree which has a Neptunian sphere (the Sephiroth and Tree of Wyrd do not), this is pretty significant. Infants were initiated into the Eleusinian Mysteries by being passed over the fire of the hearth, and many scholars have struggled to argue the unpopular position that the sacrifice of fires to Moloch were actually child-purification rituals.

Let’s step outside of the Qliphoth for a moment. The pursuit of self-perfection through the process of sequential planetary initiations predates Judao-Mysticism and therefore predates the Sephiroth. The Semitic conception of ten emanations, nine being related to planets and one being related to the Mobile Primum, was inspired by a predated by a different schema. Prior conceptions of planet-affiliated spheres of emanation only posited seven planetary spheres, beyond which seven lay a sphere equivalent to the Qabbalistic sphere of the Mobile Primum. The seven planetary emanations appear in Pre-Islamic alchemical cosmology in the same order as they do in Hermeticism, ranging from Qamar [Sphere of the Moon] to Zuhal [Sphere of Saturn]. The sphere equivalent to that of the Mobile Primum was known as Al-Kawatib Al-Thaubitah [Realm of the Heavenly Fixed Stars], which would, on the Qliphoth, be equivalent to Thaumiel, ruled by Moloch (as well as Satan) and attributed to Neptune (as well as Pluto).

Since Moloch is attributed to Al-Kawatib Al-Thaubitah, could this explain how he could attain a stellar title like Asterius? There’s no other explanation for the name that I’m aware of. A didrachm at Knossos depicted the Minotaur’s labyrinth on one side and the Minotaur on the other, standing surrounded by a semicircle of stars, possibly signifying Asterius’s presiding over the penultimate emanation and the attainment of divinity. The name “Asterion II” would thus be significant, in that the Qliphothic equivalent to the Realm of Heavenly Fixed Stars is the realm of dual divinity.

So if Moloch rules the final initiation in Qliphothic esoterism, what was the last rite of the EM’s esotericism? Quoting Wikipedia, “As to the climax of the Mysteries, there are two modern theories. Some hold that the priests were the ones to reveal the visions of the holy night, consisting of a fire that represented the possibility of life after death, and various sacred objects. Others hold this explanation to be insufficient to account for the power and longevity of the Mysteries, and that the experiences must have been internal and mediated by a powerful psychoactive ingredient contained in the kykeon drink.”

Since Moloch is the God of Fire, the penultimate rite of the EM is thus in line with his nature. The only opposition to this exists because some scholars do not think such a ritual would leave much of an impression on the celebrants– a conclusion based on Atheism. Other initiatory rites in the EM include bathing in the river Phaleron, kykeon-induced hallucinations, honoring the dead, the sacrifice of piglets and bulls (chthonic animals), and all-night-long feasts.

We have previously stated that “Minotaur” translates as “Bull of Minos,” but what does the name “Minos” mean? Minos translates to “King” just like Moloch translates to “King.” Quite the coincidence. This suggests that Minotaur might actually translate to “Ruling/Regal Bull.”

Quoting Wikipedia, “According to A. B. Cook, Minos and Minotaur are only different forms of the same personage, representing the sun-god of the Cretans, who depicted the sun as a bull.”

The ruins of Minos’s palace were found in Knossos, the same part of Crete where the coins depicting Asterius were minted. It would make a lot of sense for the coins exchanged in Knossos to depict its ruler rather than a reviled abomination. Imparting the Cretan king’s moniker “Asterion” to the Minotaur would also make a lot more sense if the Minotaur was his successor. No labyrinth has been discovered in Crete, but the odd layout of Minos’s palace has led some scholars to argue that it was the inspiration behind the labyrinth myth. The earliest myths depicting Minos as the stepson of Asterion I purported that Minos was the only one of the three non-Minotaur children to become a god after death, specifically the ruler of the shades of the dead (no wonder I relate him to Poseidon). As you know, later myths depict Minos as well as his two non-Minotaur children are elevated to deities, with no explanation given as to what happened to the Minotaur when it died. Minos is said to have imprisoned the inventor who built the labyrinth at his behest (?) and to have pursued him after he escaped. The Sicilian king who gives the inventor refuge is the one who murders Minos. Where early myths about Minos depict him as a kind and beneficent king, Athenian myth depicts him as a tyrant, callously forcing the Athenians to afford sacrificial victims for the Minotaur.

The Cult of Eileithyia is one source of information about the EM, wherein Eileithyia was worshiped as the mother of the divine child. Poseidon was related to the Cult of Eileithyia, and Eileithyia herself was later absorbed by Hecate. Since Hecate’s human son, a monarch, was sacrificed to her and attained immortality and divinity in doing so, she would fit into the EM perfectly– the birth of the divine child is incredibly significant to the EM. (Hecate’s ascended son appears in the Goetia as Murmur). Hecate is very significant in the Draconian Tradition as well as in multiple paradigms of Satanism, and she is held to be a Qliphothic Initiator. Eileithyia and Hecate are the only lunar goddesses to carry two torches in signification of moonlight, and there are two crescent moons depicted on the fifth-century coins minted in Knossos. The Cult of Eileithyia practiced its ceremonies in the cave of Amnisos, which cave was part of the Minoan Civilization, serving as the port to Knossos.

Eileithyia was not considered chthonic, so if she were indeed an aspect of Hecate, her significance to the EM would make more sense. If Eileithyia isn’t Hecate, she would be the only significant divinity of EM not relevant to the Draconian Tradition. Furthermore, since Hecate and Poseidon both protected ships from storms, their worship side by side in a port makes a lot of sense. We are arguing here that the goddess named Eileithyia is the same entity as the one later venerated by the name Hecate, not that the Cult of Eileithyia was at all familiar with Hecate.

Eileithyia did come to be held as an aspect of Hecate, and one of Hecate’s title is Limenoskopos [Overseer of the Harbor]. Hecate’s epithet Einodia Thygater Demetros [Daughter of Demeter] also makes it sensible for her to be significant in EM, especially when venerated alongside Poseidon, Demeter’s consort. The precursor to Proserpina we mentioned earlier was named Despoina, which name is a title of Hecate as well. Proserpina and Hecate share the name Pyrophoitos, meaning “fire-walker,” which name is clearly significant to the EM.

Hecate is strongly held to be a goddess of the ocean. Her moniker Polyplokamos [Of Many Tentacles] likens her to Poseidon, the god of sea monsters. While some myths purport that Poseidon created horses by raping Demeter, others purport that he created the horse by willing fornication with Medusa. According to The Goddess Hecate by Ronan, Medusa is, in fact, a recorded name used in reference to Hecate, as are various synonyms for Medusa (Drakaina, Karko, Gorgo, Lamia, etc.). Hecate is often depicted adorned with serpents, similar to Proserpina’s son Sabazius who is worshiped in EM by adorning oneself with snakes to signify attainment. Poseidon and Hecate are both said to take the forms of horses, both ride in chariots, bulls are strongly related to both of them, and they are both rulers of the underworld. Several of Hecate’s titles and epithets describe her as a nymph or dryad. Titles of her like Tauromorphos [Bull-Formed], Astrodia [Star-Walker], and Athanatos [Immortal Flame] appear to relate her to the Minotaur. Hecate has forms and epithets depicting her as a giant and a draconic entity, and giants and dragons are said to be the inhabitants of Thaumiel.

The Ninnion Tablet’s depiction of the Eleusinian Mysteries displays Proserpina, Demeter, and Iacchus lead a procession of initiates. According to Wikipedia, accompanying the procession is “an unknown female (probably a priestess of Demeter) sat nearby on the kiste, holding a scepter and a vessel filled with kykeon.” Since Hecate helped Demeter search for Proserpina, dwells alongside Proserpina in Hades, and was venerated alongside Poseidon by a prominent EM cult, this unidentified female was most likely Hecate (in her aspect as Eileithyia).

The argument I am making is that Hecate and Moloch, who are both highly significant in Qliphothic sorcery, were primary deities of the Eleusinian Mysteries, and that the anados of the EM could have been Qliphothic in nature, just as authorities on the Simon Necronomicon claim that its gate-walkings are Qliphothic in nature. Since Hecate already has a divine child who is considered demonic and attributed in part to the Sun, it is very well likely that Moloch, as Asterius the Minotaur and Minos alike, could have been viewed by the adherents to the EM as the divine child of Hecate. Since Moloch is a god of the sea related to the sphere of Neptune and manifesting as an animal sacred to Poseidon, it is possible that Minos was viewed as the offspring of Poseidon and Hecate-Eileithyia. Moloch is vampiric, just like Hecate and her son Murmur.

-V.K. Jehannum

Ereshkigal (with chants)

Ereshkigal is the goddess of the underworld in Sumerian mythology who was incorporated into Judao-Xian demonology and rightfully identified with Hecate in the Michigan Magickal Papyrus. Upon manifesting before my coven, she made it clear by her bearing of torches and barking of hounds that she was an aspect of Hecate indeed. We called upon her in our rite of initiation into Sathariel-Satorial, the Saturnian Qlipha in opposition to Binah, being the sphere to which Thomas Karlsson attributed her.

The names of Ereshkigal, which names pertain specifically and originally to her, Ereshkigal, Ereskigal, Ereshkigala, Irkalla, Allatu, Allatou, Allat, Allatum, Ninmug. The title Allatu is also applied to the son of Ereshkigal, Namtar, in Sumero-Akkadian religion, but to Ereshkigal herself in Sumero-Babylonian religion.

The names given to the underworld plane under Ereshkigala are Kurnugi, Kur-nu-gi-a, Mahan, Magan, Cutha, Araru, Aralu, Arallu, and Emeslam, wherein her palace is known as Ganzir. The undead known, as the gidim or the etimmu, which undead would bedevil humans failing supplication, resided herein.

A group of seven demons, which demons personified the wrathful forces of nature, answered unto Ereshkigal. These demons were often viewed as one entity and rarely ever acted independently of one another. They are known as the Galla, and they, as the emissaries of Ereskigal, are the only ones who may depart from the netherworld upon entering it.

She manifested last time as ten feet tall with massive raven wings and black robes adorned with a uniquely-shaped bronze-colored crown. One of the most impressive appearance I’ve ever documented.


Aperiatur Kur-nu-gi-a et Ganzir, et germinet Ereshkigala
[Open the Underworld and its Palace, and bring forth Ereshkigala]

Io Ereskigal-Irkalla [Hail Ereskigal-Irkalla]

Veni, veni, Ereshkigal– Regina Irkalla-Kurnugi!
[Come, come, Ereshkigal Queen of the Underworld]

Allatu, Irkalla, Ninmug, Allatum-Ereskigal (names)

-V.K. Jehannum

A Black Rite to Three Great Magickal Initiators

Salve Qayin! Ave Agia! Io Mephisto! Zodamran! Zodamran!
[Hail Qayin! Hail Agia/Hecate! Hail Mephisto! (word of power to open the Qliphoth)]

Qayin is the Resplendent and Merciless Immortal who reduced his sibling to the sustenance of the Earth. Hail to the Djinn-Worshipper and Slaughterous Initiator, the Firstborn Son of the Prince of Darkness!

Agios ischyros Ka-In Arotrios! Veni, veni Mephistophile!
[Numinous and Mighty is Cain of the Plow! Come, come Mephistophile!]

Melus de Quo Magma! Liftoach Qliphoth! Zodamran!
[Reality emanates from the demonic! Open the Qliphoth! Zodamran]

Io Hecate Io Ho! Veni Hecate!
[(words of power)! Come Hecate!]

Beyond the Adamantine Gateway to the Other Side, the pyrogenic enchantments of Mephastophilis subject humankind unto black machinations. I call unto him, the Prince of Negation, to saturate the subtle atmosphere with the energies of Sitra Achara!

Zazas Zazas Nasatanada Zazas!
[(words of power to open the Qliphoth)]

Anana Hecate Ayer!
[(Hecate’s enn)]

I call upon Hekate the Thrice-Manifested! Empress of Corpses and the Sea! From her throne in the Acausal Necropolis, Hecate watches over the initiates of the Craft and begets guidance and support wherever her name is called!

Aperiatur stella, et germinet Agia!
[Open the sky, and bring forth Hecate!]

Qayin Mahan Diaphotos Qabeel Barekhooh!
[(names of Qayin)]

Melus de Quo Magma!
[Reality emanates from the demonic!]

 Et revertetur ad tenebras!
[And all returns to darkness!]

As I have spoken, so let it be done.

The Hekatean Banishing Rite of the Pentagram

  1. Face the North. Exclaim “Ave Agia” [Hail Agia/Hecate].
  2. Visualize a bright sphere of indigo light growing above your head. Known that this is the essence of Darkness and vibrate the name “Hecate.”
  3. Visualize a beam of light descending from this sphere and to your genital area where it forms a second sphere. Vibrate “Chthonian,” which is a name of Hekate.
  4. Visualize a beam shooting from the second sphere and forming a small ball of indigo light at your left hip. Vibrate “Agriope,” which is a name of Hekate.
  5. Visualize another beam traveling from the second sphere to your right hip and forming another small ball of indigo light there. Vibrate “Melinoe,” which is a name of Hekate.
  6. Visualize a sphere of indigo light the size of a basketball forming over your sternum and vibrate “Hecate Porsadaea”, a chant I channeled for this rite. Continue to visualize all of these spheres of light for however long you would like.
  7. Cease visualizing the spheres and walk forward to the Northern point of the circle you are going to cast. Trace a banishing pentagram of earth in the air with your index and middle fingers extended as in the picture below and visualize it shining electric blue. Vibrate “Enodia,” which is a name of Hekate, as you visualize the pentagram glowing brighter.
  8. Put your two fingers in the heart of the pentagram and trace a line of electric blue energy from it to the Western point of the circle you are casting. Trace another pentagram in the air and vibrate “Charopis,” which is a name of Hekate to empower it.
  9. Trace a beam to the Southern point. Draw another electric blue pentagram and empower it with Hekate’s name “Empousa.”
  10. Trace a beam to the East to form a pentagram. Empower it with “Dadophoros.”
  11. Trace a beam from the Eastern pentagram to the Northern one to finish the circle, and then return to the center of the circle, standing behind the altar if you have one.
  12. Vibrate “Hazanana,” a word of power I channeled for this rite, as you visualize the circle growing brighter.
  13. Shut your eyes. Visualize the aspect of Hekate which corresponds to the element of the earth, and feel serene and safe to be in her presence. Open your eyes after a moment, and visualize beams of green and brown earth energy entering the circle through the Northern pentagram.
  14. Shut your eyes. Visualize the aspect of Hekate which corresponds to the element water, and feel serene and safe to be in her presence. Open your eyes after a moment, and visualize blue beams of water energy entering the circle through the Western pentagram.
  15. Shut your eyes. Visualize the aspect of Hekate which corresponds to the element of fire, and feel serene and safe to be in her presence. Open your eyes after a moment, and visualize red and orange beams of fire energy entering the circle through the Southern pentagram.
  16. Shut your eyes. Visualize the aspect of Hekate which corresponds to the element of the air, and feel serene and safe to be in her presence. Open your eyes after a moment, and visualize yellow beams of air energy entering the circle through the Eastern pentagram.
  17. Say “Aperiatur Stella, Et Germinet Agia” [Open the Sky, and Bring Forth Agia].
  18. Continue to reside within the circle for however long you like, meditating on the way your energetic body feels.
  19. Optional: Visualize yourself glowing brilliantly white white and gold energy and vibrate “Hecate” thrice (or more), calling on Hecate thereby to increase your magickal powers.

10rmfs4Above: a Picture of the Banishing Pentagram of Earth from an Unknown Source