Greetings! I would like to welcome everyone to the Papers in the Attic blog page. If this is your first time here, please feel free to review some of our previous articles and share some of your insights by posting a comment. Stay blessed!
It is good to see so much growth in our Tradition over the past two years. We have added to the staff of writers, and met some interesting subscribers along the way. Before beginning this article, I must thank Brother Amadi and Brother Alric Thomas, Elders in the Asaru Clan, for letting me know about the work entitled, The Book of Deadly Names As revealed To King Solomon By Jinn King Fiqitush, translated by Ninevah Shadrach, and illustrated by Marcel Chenier.
The Book of Deadly Names, is one of the rare gems made available by Ishtar Publishing. The book can be purchased at the following link:
The price of the book is about $120.00. Normally, I would say that this is a bit expensive for a modern occult work, but this book is worth every penny, if not more. Interestingly, the company, Ishtar Publishing, has also worked with John Wisdon Gonce, co-author of the Necronomicon Files, on a few projects. For more information please click on the following link:
Very few magical works have impressed me the way The Book of Deadly Names. The artwork is the best that I have seen up until this point. The book doesn’t make use of “sigils” but actual illustration, in a way similar to how Kenneth Grant’s Tunnels of Set appear. However, I find the illustrations by Marcel Chenier more striking and penetrating to the subconscious.
The introduction is very informative, for both the novice and the adept. Ninevah Shadrach gives a brief history of the Djinn that is very clear and concise. One thing that I did find interesting about Shadrach’s Introduction, is how the information appearing in it may be understood differently by both the novice and the adept. This understanding will determine how the practitioner will you such information. Shadrach ends the introduction as such:
“I suspect the evil jinn did not intend to block the book, since they could have easily done much more. I suspect they want the book out because they expect someone out there to summon them and, in doing so, help the cross over the veil.”
Shadrach, in the statement cited above, gives one usage for this book clearly, as the practitioner may wish to summon the Jinn. While it is known that the Jinn can be either benevolent or malevolent, Shadrach makes use of the term “evil” in describing those listed in the text. This can be more inviting to some people. Shadrach continues:
“My hope is that you won’t be the one to give them that chance and that you’ll use the book for what it was intended, as a guide in navigating grimoires or for helping cure whatever harm they may inflict.”
While these two statements may seem to conflict, any advance magician can understand what is intended by the meaning of such. People thought the same of the Simon Necronomicon , however, Simon himself mentions that the grimoire he is credited as translating, was best used for healing purposes in Gates of the Necronomicon and in an interview appearing in the following link,
“People still tended to be frightened of the book and of using it … incorrectly. It had the aura of being so dark, so powerful when used in a normal way that to incorporate it in a magickal attack seemed virtually suicidal. However, as we all know, there were many who were so addicted to that type of extreme experience and so consumed by hatred of their enemies that they dared to use the book for that purpose. Let us say that the fallout was normally not worth the effort: it was an occult case of “mutually assured destruction”, PARTICULARLY when one did not perform the walking of the Gates prior to using the book as an engine of attack.”
After a brief, but effective introduction, Shadrach continues with a brief pronunciation guide and then the actual manuscript. The manuscript is not for the beginner, but can be used by those experienced in various forms of magical theory. After the manuscript, additional information is provided on the use of magical names and other properties that will enhance ones working and understanding of the manuscript. Shadrach also describes how those involved in the publishing of this book was affected by the Jinn. Here is a description of the said work:
“800 years ago in a time of oriental magic and mystery… Sorcerers who mastered the art of summoning powerful djinn walked the lands of Andalusia and North Africa. One such sorcerer left behind a handwritten manuscript containing forbidden secrets of the most terrible and powerful of all the evil djinn. Something about this particular manuscript was so disturbing that it ended up literally buried in Spanish Royal Commissioner’s palace. It survived through the ravages of time with its ghastly mysteries intact until a scholarly dig discovered it and innocently added it to the University of Toledo’s collection. After laying in obscurity for many decades, it has been noticed, translated and brought to you. This prized find is one of the oldest specimens of what are referred to as ‘Solomonic Heritage’ manuscripts being older than any currently existing copies of the Goetia. It tells the tale of King Solomon’s heroic encounter with 72 powerful beings of evil incarnate. Our anonymous ancient sorcerer left complete details on the 72 most evil of the djinn, their names, their descriptions, their locations, their afflictions and the magical keys to counter their attacks on humans. This manuscript stands unique in comparison with traditional djinn grimoires, since djinn demand that the sorcerers must not reveal their secrets, or suffer terrible pain.”
Overall, The Book of Deadly Names is a work that practitioners of the Asaru Clan and Necronomicon Tradition, would do well to have, as will shall shortly see.
Similarities Between The Book of Deadly Names & the Simon Necronomicon
I was captivated by the artwork in the Book of Deadly Names. However, I did find that Shadrach’s work was a validation of the Simon Necronomicon as a grimoire. Here are a few corresponding points:
1. Titles: The Book of Deadly Names. Interestingly, some have defined the term Necronomicon as The Book of Dead Names.
2. In The Book of Deadly names by Nineveh Shadrach makes note of certain psychic phenomenon occurring during the translation of the book. He states: “During the translation process, physical manifestations occurred to different people or their friends before they were asked to join the project.” He goes on to describe some of these occurrences, like bear scratches on the wall, people experiencing headaches, or becoming ill. This compare greatly to we find in the Simon Necronomicon’s Introduction. Simon states: “A great deal of misfortune accompanied the publication of this book.” The mishaps surrounding the publishing of the Simon Necronomicon are presented in The Book of Dead Names by Simon.
3. Nineveh Shadrach explains that he discovered the grimoire in a university library during the mid-1990’s. This is quite interesting. Initiates of the Asaru Clan and Necronomicon Tradition do not and aren’t looking for any “Necronomicon” that appeared in Lovecraft’s fictional works, but we do see the Simon Necronomicon as a work of ancient Mesopotamian magic. In any event, Lovecraft did write that the “Necronomicon” was contained in a university library.
4. Both Simon and Nineveh Shadrach commented that their works were for advance magicians. Shadrach states: “In time, even the rank beginner will begin to obtain more physical results than the adepts of the previous generation of Western magicians. This comes with a risk. The writers of ancient times expected everyone to have a teacher.” Simon makes similar remarks in his Introduction over thirty years ago: “These were the sorcerer’s handbooks, and generally not meant as textbooks or encyclopedias of ceremonial magick. In other words, the sorcerer or magician is supposed to be in possession of the requisite knowledge and training with which to carry out a complex magickal ritual, just as a cook is expected to be able to master the scrambling of eggs before he conjures an “eggs Benedict”; the grimoires, or Black Books, were simply variations on a theme, like cookbooks, different records of what previous magicians had done, the spirits they had contacted, and the successes they had. The magicians who now read these works are expected to be able to select the wheat from the chaff, in much the same fashion as an alchemist discerning the deliberate errors in a treatise on his subject.”
5. Both Nineveh Shadrach and Simon give heavy warning to how the works they translated and edited are used. Shadrach states: “I suspect the evil jinn did not intend to block the book, since they could have easily done much more. I suspect they want the book out because they expect someone out there to summon them and, in doing so, help the cross over the veil.” Simon made a similar observation in his Introduction thirty years prior: “Perhaps the Arab was privy to some other-worldly secret that he could not reveal. Perhaps he had opened the Door by mistake, his own personal Gate to the Abyss, and was forced to cross its threshold into the Unknown. We may never know. Or, we may wish we never had.”
Similar forces summoned. After reading The Book of Deadly Names by Nineveh Shadrach, I can definitely say that there is power in this book. It reminds me of my first experiences with the Simon Necronomicon. Personally, we have confirmed 95% of the passages in the Simon Necronomicon with their corresponding formulae, as how it appears in ancient Mesopotamia, with the exception of the Mad Arab’s Testimonies. The Simon book is a work in Mesopotamian magic. Based on the energy received and being a practitioner of the Mesopotamian arts for over a decade, I can sense the Babylonian current. What Nineveh Shadrach has put together also carries a current from the Arabian world. I must say that I had the amazing experience of seeing one of the images in the book a year before reading it. Since I work with the Mesopotamian current, I sought a connection in such.
Many may remember when I took some time away from the blog page to engage in Eastern studies. I was called back by a strange dream, where the Watcher appeared to me as a beautiful woman, but her lower body was that of a horse. She had a child-like nature with eyes like a reptile, fangs like a viper, but still immensely beautiful. I ascribed this creature as the “Bison-woman,” or one of the “gods of the night.” The Preliminary Invocation of the Watcher translates as a calling to the “Gods of the Night.” In The Book of Deadly Names many of the pictures amazingly hold close similarity to what we hold as the Watcher. In an article entitled, “The Urilia Text is an Elder God Rite Too,” we ind the following:
“Regardless if we consider ourselves the Watcher or not, the Watcher invoked in the Necronomicon mysteries protects the Initiate so that “other worldly things” do not attach themselves to the Initiate. The Mad Arab continues:
“Thou must summon thy Watcher and instruct it perfectly in its duties, providing it with a time and a place whereby it may serve thee and surround thee with a flaming sword, in every direction.”
This use of the Watcher is done in most workings, but is applied differently in the Urilia text. In a recent article posted on the Asaru Clan’s blog page we read:
“First, let me begin by saying that the Watcher in the Necronomicon Tradition is NOT the Lamassu or Sedu of Sumerian lore. I have discussed this at length in other writings as the Atlantean Necronomicon as being relative to Kutulu, or the Seven Evil Spirits heralded by Namtar.”
Readers unfamiliar with this topic should search out the excerpt from the Atlantean Necronomicon entitled Kutulu. This does not mean that we are to worship Kutulu or those forces above the DinGir, for the spirits of the Four Spaces also act as a Watcher. F.A.M. Wiggermann in the book Mesopotamian Protective Spirits: The Ritual Texts, page 152 states:
“Each individual monster is associated with a god that operates in the same field of action, a part of nature, both while the god covers the whole, the monster only represents a slice…The responsibilities of the monsters together circumscribe the essence of supernatural intervention in human affairs: The preservation of life, but also sudden violent death; the protection of peace; but also disruptions of war and weather….(page 153) …For the monsters, outlaws by nature, it is only a small step from unpredictable servant to rebel, and from rebel to defeated enemy. The role of the god in their relation changes accordingly from master to rightful ruler, and from rightful ruler to victor.”
Wiggermann’s observation above pertains specifically to the ancient Mesopotamian paradigm, where the “evil forces” were used for the good. They were used for weapons in many cases. Notice what is recorded by Hibbert Trust in the Hibbert Lectures, published in 1887, we read:
“The primitive inhabitant of Babylonia paid a special worship to the winds. He beheld in them spirits of good and evil. He prayed for the “good wind” which cooled the heats of summer and brought moisture to the parched earth, and he saw in the storm and tempest, in the freezing blasts of winter and the hot wind that blew from the “burning desert, “the seven evil spirits.” They were demons “who had been created in the lower part of heaven,” and who warred against the Moon-god when he suffered eclipse. They were likened to all that was most noxious to man. The first, we are told, was the sword (or lightning) of rain;” the second, “a vampire;” the third, “a leopard;” the fourth, “a serpent;” fifth, “a watch-dog”(?); the sixth, “ a violent temptest which blows against god and king;” and the seventh, “a baneful wind.” But their power caused them to be dreaded, and they were venerated accordingly. It was remembered that they were not essentially evil. They too, had been the creation of Anu, for they came forth from the sky, and all were “the messengers of Anu their king.” In the war of the gods against the dragon of chaos, they had been the allies of Merodach. We read of them that ere the great combat began, the god “created the evil wind, the hostile wind, the tempest, the storm, the four winds, the seven winds, the whirlwind, the unceasing wind.”
Hibbert’s observation reminds me of what the Mad Arab wrote about the Watcher:
“The Watcher comes from a Race different from that of Men and yet different from that of the Gods, and it is said that he was with KINGU and his hordes at the time of the War between the Worlds, but was dissatisfied and did cleave unto the Armies of Lord MARDUK.”
Those may also note that in Hibbert’s work a “vampire” is mentioned among these seven spirits. In the information we just cited the following footnote appears:
“Usumgalu, expressed by ideographs that signify “the solitary monster.” It denoted a fabulous beast which “devoured the corpses of the dead”.., and was therefore not exactly a vampire, which devoured the living, but corresponded rather to one of the creatures mentioned in Is. Xiii, 21, 22, xxxiv. 14””
Experienced practitioners know all too well that while the Watcher rite is extremely effective, over time something is lost. This is probably due to the fact that none of the “gods of the night” are specified in the Watcher’s Calling. I am sure that advanced practitioners of the Tradition will see The Book of Deadly Names as a way to summon “a Watcher” with a specific aspect in mind.