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The idea of marriage between humans and spirits is a topic that is not discussed often in the Western world, but in times past, and in some foreign countries it is given heavy consideration. In Islamic countries, for example, we find a lot about marriages between Jinn and human beings. In Islamic tradition, are said to have been created thousands of years before mankind and they are made of a “smokeless fire.” They live in a parallel world and propagate their own within a family structure. A Dictionary of Islam by Thomas Patrick Hughes, B.D., M.R.A.S., states the following concerning the Jinn:
“The Jinn, it has been already shown, are peaceable. They also eat and drink, and propagate their species, sometimes in conjunction with human beings; in which latter case, the offspring partakes of the nature of both parents.”
We find these legends existing in other parts of the world. it had been long known that some men of a homosexual nature would enter into the Catholic priesthood and focus their energies towards obtaining the ‘grace of god.’ However, the reasons why women become nuns is not often discussed. A History of the Inquisition of Spain, Volume 3 by Henry Charles Lea, recounts the following on page 384:
“Liaisons of this kind would be entered into with demons, and would be maintained with the utmost fidelity on both sides for thirty to forty years; and the connection thus established was proof against all the ordinary arts of the exorciser. Alvaro Pelayo relates that in a nunnery under his direction it prevailed among the nuns, and he was utterly powerless to stop it. In fact, it was peculiarly frequent in such pious establishments.”
The information, cited above, reveal that during the Middle Ages nuns engaged in relationships with spirits lasting up to 30 years that were monogamous for both parties involved, human and spirit. Before we continue further into this discussion, it would be good to get an understanding of how the Jinn were defined in ancient Mesopotamian, since we are practitioners of the Sumerian tradition today. The Assyrian Cultural Association of Canada has an article on their website entitled The Assyrian Bull, which states the following:
“This is how the name appears in Assyrian records, the origin of the word “Lamassu” is from the Sumerian (Lammu), the name was used for a female jinn whose duty was to protect cities, palaces and houses of worship, but the male jinn protector was known in Sumerian as (Alad-Lammu ) while in the ancient Assyrian (Akkadian) language it was known as “Shidu” [1] – [2] and the words “shida” or shidda” are still used in modern Assyrian language also meaning ”jinn”, the word “shidana” is derived from ancient Assyrian beliefs meaning “those touched by jinn” and of this term, the Arabic word “majnoun” was derived also in reference to the word “jinn”.”
The above observation seems to indicate that the Sedu and the Lamassu (protective female entity) later became known as the Jinn. Another website, Occultpedia, seems to support these observations. Under the a post entitled, Jinn, mentions the following:
“In Assyro-Babylonian demonology the Genii or Jinn were demons who participated closely in the everyday life of human beings, although they themselves were invisible and superhuman…Good Jinn were called Shedu or Lamassu and would act as guardians (although they required propitiatory rites)…In Arab folklore, the Jinns are a sort of elementals, Arabian spirits, perhaps animistic, although by most accounts they are fearsome and usually portrayed as monstrous demons. Evil Jinn, called Edimmu, were said to be the souls of dead people who had not been properly buried.”
It seems that the sedu and lamassu did later became known as a good Jinn, while the demons of ancient Mesopotamian myth were the evil Jinn. in the classic work by R.C. Thompson entitled, Semitic Magic, we find the following on page 58:
“The demons of the Rabbinic tradition {sedim or mazzzkin) are said to have been created by the Almighty. He had created their souls, and was about to create their bodies when the Sabbath set in, and he did not create them.” Half of the Jinn are good and half are malignant beings, and they inhabit the seven stages which form the edifice of the underworld, just as the Babylonian demons lived in Ekurra.”
This gives us definite confirmation that the Sedu and Lamassu became known as the Jinn in Arab mythology, which also included malevolent spirits of the dead. What is interesting about all of this is that the Sedu and the Lamassu are propitiated for in the Necronomicon Tradition in the famous calling of the Watcher. In an article entitled Did The Ancient Mesopotamians Invoke A Watcher Like Practitioners of the Simon Necronomicon Do Today?, we explain how what is called the Watcher in today’s Necronomicon Tradition was known in ancient times as the Sedu and the Lamassu. Marriages between a human being and a Jinn (Watcher) do exist in the Necronomicon Tradition.
In the Simon Necronomicon we find concerning Din.Gir Inanna/Ishtar:
“She is similarly the Goddess of Love, and bestows a favourable bride upon any man who desires it, and who makes the proper sacrifice. BUT KNOW THAT INANNA TAKES HER OWN FOR HER OWN, AND THAT ONCE CHOSEN BY HER NO MAN MAY TAKE ANOTHER BRIDE.”
While the Goddess Inanna can give a favorable Bride for a sacrifice of a bodily influence, this is also a reference to a jinn Human marriage. This was known in ancient Sumeria as the Sacred Marriage Rite.
The Sacred Marriage Rite is the template of modern marriage-day ceremonies, and why women wear white as weddings. The Sacred Marriage Rite began with a procession by the king to the giparu of Inanna’s temple. During this time the bride (enacted by a priestess of Inanna) prepared for the event by washing, anointing, and adoring herself. During the procession, and in anticipation of ‘Inanna’ meeting the king, there was a celebration of songs and other activities. One of the highlights of the event was the sexual union that took place between the king and Inanna. This sexual rite took place in the heart of the temple. Some scholars have erroneously debated, whether or not, actual sexual relations took place. Some have suggested that the king went to bed with a statue of the Goddess. This may be true of some of the celebrations that occurred around 1700 B.C. However, we shall see later in our discussion that in the ancient rites, sexual relations actually occurred.
Through the Sacred Marriage Rite, which took place to bring in the Sumerian New Year, the fecundity and sheer life-force of the goddess was honored, delivered, and drawn down to bless the land, the king, and his people. Without the king’s participation in the Sacred Marriage Rite, he was considered unable to be an effective ruler. His potency was inextricably linked with his physical prowness and attuned to his sexual energies.
The Sacred Marriage Rite is also included in the Simon Necronomicon workings. Although it appears as a “love spell” we find the following in the Book of Calling. This information was covered in our Agga Series of articles:
http://warlockasyluminternationalnews.com/agga-sign-part-1/agga-sign-part-2-preliminary-purification-invocation/
http://warlockasyluminternationalnews.com/agga-sign-part-1/agga-sign-part-3-to-win-the-love-of-a-woman/
http://warlockasyluminternationalnews.com/agga-sign-part-1/yhe-agga-sign-part-4-to-recover-potency/
We also learn in the description of the Goddess Ishtar that “she takes her own for her own.” In some respects the Necronomicon is the Book of Ishtar, as it chooses its initiates. This is clearly indicated by Simon in Gates of the Necronomicon, pages 197-198:
“The number of this Goddess is, of course, Fifteen. In a way, that is similar to the number of the Necronomicon, which, adding up its letters in Greek, equals 555, a number of “obscurity” according to Liber 777.”
There are many instances where the Initiate of the Necronomicon Mysteries may take his/her Watcher as a spouse. In some respects the Gate-Walking process of initiation may grant one with a spouse that is “other worldly.” The Mad Arab describes the book as an “amulet for protection” in his Second Testimony. The book is like a “magic lamp” containing a genie in it, practitioners of the Necronomicon can attest to this. In the book Dead Names by Simon mentions this. On page 306 of the said work, Simon mentions:
“He claims that the Necronomicon is protected by an egregore, which is funny, considering that the translation of the Greek word is “watcher.” Who knows? He may be right.”
Semitic Magic, which was cited previously, indicates this point in the book’s preface, where we learn the reason for creating certain taboos and customs in the land of ancient Mesopotamia:
“(2) The relations between spirits and human beings were so close that both semi-divine and semi-demoniac offspring could be born of intermarriage between them, either of human mothers or fathers. (3) From this belief in intermarriage with spirits arose the tabus on certain sexual functions. These (according to the present theory) indicate the advent, proximity, or presence of marriageable demons who would tolerate no meddling in their amours. Hence the tribesman, fearing their jealousy, segregated the contaminated person from the rest of the tribe for such time as he deemed expedient.”
After the Initiate has passed all seven gates, they may request a Jinn wife or husband that will manifest in the dream world and eventually in the physical world. There are times when the Initiate’s Watcher will come to them in dreams and request a romantic relationship with the practitioner. In the event of any of these things occurring, the Initiate should consider the terms of what a relationship with the Jinn/watcher would encompass and how physical would the relationship be? What must be provided to appease their newfound “spirit lover?” what arrangements are to be made, just in case children are born from this union? These are all things that should be given some serious thought before entering an intimate marriage with the Watcher. It may be best just to entreat the Goddess for a physical spouse. The instruction for these marriages, which do occur in this tradition, are given to Initiates who are advanced in the work. This information is not given out freely so that the newcomer will not injure his/her karma before the real work has begun.
