Magical Correspondences---Heidrick

I. Key Scale:	CLXXVII. Astrology:	VI. Hebrew term used for items in CLXXVII:	English pronunciation. of column VI.:
1	Primum Mobile		Rashit Ha-Galgalim
2	Zodiac		Maslot
3	Saturn		Shabbatai
4	Jupiter		Tzedeq
5	Mars		Madim
6	Sun		Schemesh
7	Venus	or	Nogah
8	Mercury		Kokab
9	Moon		Lebanah
10	Earth		Olam Yesodot
11	Air		Ruach
12	Mercury		Kokab
13	Moon		Lebanah
14	Venus	or	Nogah
15	Aries		Tale
16	Taurus		Sur
17	Gemini		Tomaim
18	Cancer		Soratan
19	Leo		Ari
20	Virgo		Betula
21	Jupiter		Tzedeq
22	Libra		Mozenim
23	Water		Mem
24	Scorpio		Akrab
25	Sagittarius		Keshit
26	Capricorn		Gedi
27	Mars		Madim
28	Aquarius		Doli
29	Pisces		Dagim
30	Sun		Schemesh
31	Fire		Fire
32	Saturn		Shabbatai
32bis	Earth		Aretz

Pillar     of Severity	Otz Chaiim	Pillar of     Mercy
	Pillar of Mildness

Basic example:	This is the most common name for God used in the Hebrew Torah, or "Old Testament". Its genuine pronunciation is unknown, but the pronunciations "Jehovah" and "Yahweh" are most often used.
Other examples:	, "Adonai", in English: "Lord". , "Eheieh". , "Agla", short for the Hebrew words:         , "Ateh Gebor Le-olahm Adonai", "Thou art mighty for ever, O'h Lord!"
More examples exist, and others will be discussed below. The Tetragrammatic names are compared to the elements and directions:

I. Key Scale:	LIV. :	LV. Element:	LVII. Wind Direction:	(from Regardie's Golden Dawn) Kerubic Direction:
31		Fire	South	East
23		Water	West	North
11		Air	East	West
32bis		Earth	North	South

LIV. :	LIX. Archangels of the Quarters:	LVII & LV. Wind-Element Directions:	English Pronunciation of LIX:	Aprox. English Translation of LIX:
		South	Michael	Like God
		West	Gabriel	Mighty One of God
		East	Raphael	Healing of God
		North	Uriel	Light of God

North Wind	----------	cold and dry	---------	Earth
South Wind	----------	warm and dry	---------	Fire
West Wind	----------	cold and wet	---------	Water
East Wind	----------	warm and wet	---------	Air

LIV. :	The Four Worlds:	LXIII. English Pronun.:	Approx. English Meanings:
		Atzilut	Emanation, Archetype, most noble
		Briah	Creation, Intellect
		Yetzirah	Formative, Moral.
		Assiah	Action, Substance, Matter

I. Key Scale:	XVII.       Emperor Scale Color (Yetzirah in Assiah):	XVIII.       Empress Scale Color (Assian in Assiah):
1	White Brilliance	White, flecked Gold
2	Blue Pearl Gray like Mother of Pearl	White, flecked Red, Blue and Yellow
3	Dark Brown	Gray, flecked Pink
4	Deep Purple	Deep Azure, flecked Yellow
5	Bright Scarlet	Red, flecked Black
6	Rich Salmon	Gold Amber
7	Bright Yellow Green	Olive, flecked Gold
8	Red-Russet	Yellowish Brown, flecked White
9	Very Dark Purple	Citrine, flecked Azure
10	Citrine, Olive, Russet & Black, all flecked Gold	Black rayed with Yellow
11	Blue Emerald Green	Emerald, flecked Gold
12	Gray	Indigo, rayed Violet
13	Cold Pale Blue	Silver, rayed Sky blue
14	Early Spring Green	Bright Rose, rayed Pale Green
15	Brilliant Flame	Glowing Red
16	Deep Warm Olive	Rich Brown
17	New Yellow Leather	Reddish Gray inclined to Mauve
18	Rich Bright Russet	Dark Greenish Brown
19	Gray	Reddish Amber
20	Green Gray	Plum Color
21	Rich Purple	Bright Blue, rayed Yellow
22	Deep Blue-Green	Pale Green
23	Deep Olive-Green	White, flecked Purple, like Mother of Pearl
24	Very Dark Brown	Livid Indigo Brown like a Black Beetle.
25	Green	Dark Vivid Blue
26	Blue Black	Cold Dark Gray approaching Black
27	Venetian Red	Bright Red, rayed Emerald
28	Bluish Mauve	White, tinged Purple
29	Light Translucent Pinkish Brown	Stone Color
30	Rich Amber	Amber, rayed Red
31	Scarlet, flecked Gold	Vermilion, flecked Crimson & Emerald
32	Blue Black	Black, rayed Blue
32bis	Dark Brown	Black, flecked Yellow
31bis	The 7 prismatic colors, the Violet being outside	White, Red, Yellow, Blue, Black the latter outside

A. Consider four separate things: . These things taken together are one set of four. Thus there are 4 + 1 = 5. Four parts which unite into one whole. In the Tetragrammaton, and additional letter may be added to represent the unity of the other four. When this is done, we have in place of . Accordingly, the letters: "", "", "" and "" are said to be "ruled" or vitalized by the letter "". Because the four original letters represent the elements of fire, water, air and earth, the fifth letter "" is said to represent "spirit", . In this method of going from 4 into 5, the new category, here called spirit, is clearly seen to dominate the others.

B. 4 may also go into 5 by simple addition. + ='s five equal categories.

C. 4 may go into 5 by partial unification: = , therefore also involves as a union of the first three elements. This can also be seen as a reduction of 4 into 2: -> .

D. 4 may go into 5 by interaction, thus may represent an interaction or equilibration of , either as a concept of parity or of commonality or sequence or some other relation.

E. ... etc. This analysis of the process of grouping can be continued with several variations, and various states of being can be predicated on the different modes (Crowley's "formulas" in Magick in theory and Practice are an example of this).

     Therefore is a more direct expression of being than or  .

			unformed being
			forming force
			partly formed being
			forming force
			more completely
			formed being

3. Words may be analyzed letter-by-letter through correspondences:

--- using Tarot cards (see Liber 777, columns CLXXV and XIV. See also table of Tarot correspondences, above, in this present text.):

             --- The Hermit

             --- The Emperor or The Star

             --- The Hierophant

             --- The Emperor or The Star

is the secret force (Hermit) entering the organizing of forms (Emperor) to teach the true nature (Hierophant) of the order of creation (Emperor).

or, using Crowley's correspondence between and The Star Trump:

is the secret force (Hermit) entering the totality of the creation (Star) to inform (Hierophant) all that exists (Star).

--- using Hebrew letter names (777, columns CLXXV and III -- see tables at start of this present text.):

             --- Hand

             --- Window

             --- Nail

             --- Window

is a reaching into true vision to establish a vision of truth.

--- using Astrology (777, columns CLXXV and VII -- see tables at start of this present text.):

             ---

             ---

             ---

             ---

is a quiet harmony established through will in power and firmness and perpetuated by will.

--- The same thing may be done with color correspondences (Liber 777, columns XV - XVIII and "Color Scales for Four Worlds and Thirty-two Paths" above in this present text.); but reactions to colors tend to be somewhat different for different people. Example:

             --- Greenish Yellow

             --- Scarlet

             --- Red Orange

             --- Scarlet

is a living mist inflamed into a glowing fire.

            or:

An existence is acted upon to make it more active.

--- The shapes of the letters may suggest ideas to the mind:

             --- a flame or a sperm cell.

             --- a man united with a woman.

             --- the erect phallus.

             --- union results in pregnancy.

is like a fruitful sexual union.

	--- Father	--- Red	--- Atziluth	---
	--- Mother	--- Blue	--- Briah	---
	--- Son	--- Yellow	--- Yetzirah	---
	--- Daughter	--- Black	--- Assiah	---

     Such traditional meanings may summarize the findings of Gematria (the number 52 is informative for , see below), standard correspondences to a fixed number of letters (any words having the same number of letters may be matched to the same set), or the results of a unique meditation.

--------- = 10

                      =   5

                      =   6

                      =   5

   10 + 5 + 6 + 5 = 26

  Therefore = 26.

    Some other words which total to 26 are:

= 5 + 7 + 6 + 8 = 26 = seeing, looking at

= sight, vision

= to hide, conceal

= confession

= dual

... and many more.

Thus, is the vision of concealed duality. this justifies viewing as composed of "male" and "female" letters. is the word which joins the creator to the created, spirit to matter, man to woman, plan to action and so on.

The numbers of the middle column of the Tree of Life add to 26 = 1 + 6 + 9 + 10. This affirms the purpose of the middle pillar of the Tree to be that of , to join two opposites together by the most direct route. The name is associated with the Tree of Life diagram in several other ways.

The letter names of may be added up to give another number for this word, (see Liber 777, columns CLXXV and II. See also tables at the top of this text):

	=	Yod	=		= 20
	=	Heh	=		= 10
	=	Vau	=		= 12
	=	Heh	=		= 10
					---
			TOTAL		52

Other words which total 52 include: ; Father and Mother; ; Fertile Mother; ; in all Things; ; Son. (more examples below)

There are yet other ways to spell the letters (such as Heh = = 6 instead
of = 10) which give still more numbers.

6. Words may be analyzed by Notariqon:

(This Notariqon uses the last letters of each of these four Hebrew words. If the initial letters are used instead, the resulting Hebrew four letter word signifies "circumcision". Ouch! This double Notariqon is noted by Ginsburg in his The Kabbalah as an argument for the divine ordination of the practice of mutilating babies. Ideas obtained by mystical methods need not always militate toward physical practices! It is perfectly valid to treat this as a metaphor for a mental practice. In Qabalah, that would be interpreting the information on a Yetziratic level instead of an Assiatic one.)

All or part of the above techniques may be combined and used with a more elaborate pattern or system. An example of this sort of thing is the study of the "Twelve Banners of ". The name is composed of three different letters, two of which are repeated. It is possible to rearrange the letters of into twelve different orders, or permutations. These may then be associated with other groups of twelve things: the signs of the Zodiac; the Tribes of Israel, the categories of Aristotle, &c. For this example, the Twelve Banners of are linked to the signs of the Zodiac, and the results are examined in the light of one of the "traditional" sets of correspondences to , that of the elements. The order of the banners or permutations of is important. The method is to start with the usual form of the name and then to get a second form by switching the last two letters about. The third banner is obtained from the second by switching the fourth and second letters. The fourth is obtained from the third by switching the last and first letters. The fifth is obtained from the fourth by switching the last two letters about. The rest are obtained by a repetition of the same series of operations. The twelfth banner automatically is changed by this process into the first, and the whole thing repeats in a regular cycle of such permutations --- this is also the nature of the annual cycle of the twelve signs of the Zodiac.

	---		---		---	fire on water, air on earth.
	---		---		---	fire on water, earth on air.
	---		---		---	fire on air, earth on water.
	---		---		---	water on air, earth on fire.
	---		---		---	water on air, fire on earth.
	---		---		---	water on earth, fire on air.
	---		---		---	air on earth, fire on water.
	---		---		---	air on earth, water on fire.
	---		---		---	air on fire, water on earth.
	---		---		---	earth on fire, water on air.
	---		---		---	earth on fire, air on water.
	---		---		---	earth on water, air on fire.

--- Harmony of actives (fire and air) on passives (water and earth).

Fire leads --- this is the 1st of the fire signs of the Zodiac.

--- Still harmonious in combination, but now the earth is raised

above the air --- 1st earth sign.

--- The actives isolated from the passives. Air is advanced

--- the 1st air sign.

--- Actives and passives are mixed, but water leads --- the 1st

water sign.

--- Again actives and passives are mixed, but this time fire scorches

earth -- the 2nd fire sign.

--- Actives and passives are isolated. Earth advances in the 2nd

earth sign.

--- A harmonious mixture of actives and passives. The reversal of

the two pairs of Aries. Air advances in the 2nd air sign.

--- Actives and passives are mixed to counterbalance Taurus, but

now water is advanced --- 2nd water sign.

--- Actives and passives separated. Fire advanced --- 3rd fire sign.

--- Earth leads and actives are mixed with passives --- 3rd earth sign.

--- Actives and passives mixed, air advances --- 3rd air sign.

--- Actives and passives separated, water advanced --- 3rd water sign.

Cardinal Quadruplicity: , , & .		---
In each case the Actives and Passives		---
are mixed. The order is the same in each.		---
Only the starting point is different.		---
Fixed Quadruplicity: , , & .		---
In each case the Actives are mixed with		---
the Passives, but the order is different		---
from the Cardinals.		---
Mutable Quadruplicity: , , &		---
In each case the Actives are separated		---
from the Passives; a different order is		---
seen in each.		---

Note that if the banners of be read as vertical columns in each group of Quadruplicities, the name will be spelled out in the first of the four columns (from the right) and the remaining columns will cycle through the letters of in that same order.

The Fire Triplicity: , & .		---
The elements of Fire (), Water ()		---
& Air () cycle, but Earth () does not.		---
The Earth Triplicity: , & .		---
Air () is fixed and the other		---
elements cycle.		---
The Air Triplicity: , & .		---
Water () is fixed and the other		---
elements cycle.		---
The Water Triplicity: , & .		---
Fire () is fixed and the other		---
elements cycle.		---

For a more extensive discussion of the Banners, see "Notes on Liber 777", O.T.O. Newsletter, Vol. III, No. 9, August 1979 e.v., pp.34-44. The article also presents an analysis of variations in the order of the banners in different sources, including the one in Crowley's 777, and examples of Noteriquon for each of the Banners.

--- Eheieh
--- Adonai
--- Agla
--- Jeshuah

Key Number:	Name in Hebrew:	English Pronunciation:	Approx. English Meaning:	Sephira & Planet:
1	1	Eheieh	I Exist!	Kether
2	2	Yah	He/She Exists!	Chokmah
3		Jehovah Elohim	He/She exists as the Male & Female Deities!	Binah
4		El	He is Mighty!	Chesed
5		Elohim Gibor	The Male and Female Gods are Mighty!	Geburah
6	3	Eloah va-Da'at	God (male) & Knowledge	Tipheret
7		Yahweh Tzabaoth	He/She is Splendour	Netzach
8		Elohim Tzabaoth	The Male & Female Deities are Splendour!	Hod
9		Shaddai El Chai	Almighty God Lives Forever!	Yesod
10	or	Adonai Melekh          or Adonai Ha-Aretz	Lord King       or Lord of the Earth	Malkut

Notes:
1. EXOD. III, 4
2. ISA, XXVI,4
3. Variations: --- Jehovah Eloah va-Da'at --- He is God and Knowledge

Key Number:	Name in Hebrew:	English Pronunciation:	Approx. English Meaning:	Sephira & Planet:
1	4 () (See extended discussion below)	Metatron	"Beyond the Thrones"	Kether
2		Ratziel	Secret of God.	Chokmah
3		Tzaphqiel	Contemplation of God               or Hidden Voice of God	Binah
4	5	Tzadqiel	Righteousness of God	Chesed
5		Kamael	Longing of God	Geburah
6		Raphael	Healing of God	Tipheret
7	6	Haniel	Ship of God	Netzach
8		Michael	Like God	Hod
9		Gabriel	Mighty One of God	Yesod
10	and                    and	Metatron     and Sandalphon     and Nephesch Ha-Messiah	(see Key 1)     and Prob.  not  Heb.  orig.    If  Greek,  "Twin"     and Soul of the Redeemer	Malkut

Notes:
4. See Ginsburg, op cit, p. 109 and Pick, p.25.
5. ='s Jupiter.
6. If spelled , it would signify "Favor of God". Although this is not a valid spelling, it may reflect

Key Number:	Name in Hebrew:	English Pronunciation:	Approx. English Meaning:	Sephira & Planet:
1		Chioth Ha Qadesh	The Living Holy One or The Holy Living Creatures	Kether
2	7	Auphanim	The Wheels or The Spinning Ones	Chokmah
3	8	Aralim	The Mighty Ones	Binah
4		Chashmalim	The Shining Ones	Chesed
5		Seraphim	The burning Ones or The Exalted Ones	Geburah
6	9 or	Melakim or Shinanim	The Kings or The Multiplying ones, The Thousands	Tipheret
7	or	Elohim or Tharshisim	The Deities or "The Ships"	Netzach
8		Beni Elohim	The Sons of the Gods	Hod
9	10	Kerubim	The Cherubs (see comment below)	Yesod
10	11	Aishim	The Fires, or The Flames, or The Foundations, or The Existent Ones	Malkut

Notes:
7. The Hebrew spelling given here is from Ginsburg, op. cit, p. 90. This name is sometimes spelled .
8. Regardie gives this spelling, as does Ginsburg op cit, p. 90. Kircher in Od. AE gives
9. Regardie and Kircher both give:
10. Ginsburg op cit disagrees on p. 92 with Ishim ().
11. Ibid, prefers Cherubim.

Note:
12.            .

Key Numbers:	Name in Hebrew:	English Pronunciation:	Approx. English Meaning:	Planet:
3 & 32	or	Zaziel	Destroyer	Saturn
4 & 21		Hismael	The Spice of God, or The Likeness of God, or The Poison of God	Jupiter
5 & 27	or	Bartzabel	Solder of God, or Son of God's Army	Mars
6 & 30		Sorath	The Banished, or The Turned Away	Sun
7 & 14		Kedemel	The Early God, or The God Before, or The Morning of God	Venus
8 & 12		Taphtartarat	Violently Spat Upon, or Violently Spitting	Mercury
9 & 13	13	Schad Barschemot Ha-Shartatan	Demon Son of the Fame of the Serving Ones	Moon

Note:
13. This is all one Hebrew name. Spelling tends to vary, and some sources add , Ha-Schemodaei, the Chief of the demons in the Talmudic legend of Solomon. This name is often rendered "Asmodaeus" in the West, and as "Iblis" among Islam.

Key Numbers:	Name in Hebrew:	English Pronunciation:	Approx. English Meaning:	Sephira & Planet:
1	or	Thamiel	Duality in God	Kether
2	or	Chaigidel	Confusion of the Power of God	Chokmah
3	or	Sathariel	Concealment of God	Binah
4	or	Gamchicoth	Devourers	Chesed
5	or	Golab	Burning Bodies	Geburah
6	or	Togaririm(n)	Those Who Bellow Grief and Tears	Tipheret
7	or	Harab Serapel	Ravens of the Burning of God	Netzach
8	or	Samael	The Desolation of God, or The Left Hand	Hod
9		Gamaliel	Polluted of God	Yesod
10	or	Nehemoth or Lilith	Whisperers or Night Spector	Malkut

"I pray unto thee, lady of ladies, goddess of goddesses!
O Ishtar, queen of all peoples, directress of mankind!
O Irnini, thou art raised on high, mistress of the Spirits of heaven;
Thou art mighty, thou hast sovereign power, exalted in thy name!
Thou art the light of heaven and earth, O valiant daughter of the Moon- god.
Ruler of weapons, arbitress of the battle!
Framer of all decrees, wearer of the crown of dominion!
O lady, majestic is thy rank, over all the gods is it exalted!
Thou art the bestower of strength!
Thou art strong, O Lady of victory, thou canst violently attain my desire!
O Gutira, who art girt with battle, who art clothed with terror,
Thou wieldest the scepter and the decision, the control of earth and heaven!
Holy chambers, shrines, divine dwellings, and temples worship thee!
Where is thy name not heard? Where is thy decree not obeyed?
Where are thine images not made? Where are thy temples not founded?
Where art thou not great? Where art thou not exalted?
Anu, Bel, and Ea have raised thee on high; among the gods have they made

great thy dominion;
They have exalted thee among all the Spirits of heaven, they have made

thy rank pre-eminent.
At the thought of thy name the heaven and the earth quake,
The gods tremble, the Spirits of the earth falter.
Mankind payeth homage unto thy mighty name,
For thou art great, and thou art exalted.
All mankind, the whole human race, boweth down before thy power.
Thou judgest the cause of men with justice and righteousness;
Thou lookest with mercy on the violent man, and thou settest right the

unruly every morning.
How long wilt thou tarry, O Lady of heaven and earth, shepherdess of

those that dwell in human habitations?
How long wilt thou tarry, O lady of the holy E-anna, the pure Storehouse?
How long wilt thou tarry, O lady, whose feet are unwearied, whose knees

have not lost their vigor?
How long wilt thou tarry, O Lady of all fights and of the battle?
O thou glorious one, that ragest among the Spirits of heaven, that

subduest angry gods,
That hast power over all princes, that controllest the scepter of kings.
That openest the bonds of all handmaids,
That art raised on high, that art firmly established --- O valiant

Istar, great is thy might!
Bright torch of heaven and earth, light of all dwellings,
Terrible in the fight, one who can not be opposed, strong in the battle!
O whirlwind, that roarest against the foe and cuttest off the mighty!
O furious Ishtar, summoner or armies!
O goddess of men, O goddess of women, thou whose counsel none may learn!
Where thou lookest in pity, the dead man lives again, the sick is healed!
The afflicted is saved from his affliction, when he beholdeth thy face!
I, thy servant, sorrowful, sighing, and in distress cry unto thee,
Look upon me, O my lady, and accept my supplication,
Truly pity me, and harken unto my prayer!
Cry unto me 'It is enough!' and let thy spirit be appeased!
How long shall my body lament, which is full of restlessness and confusion?
How long shall my heart be afflicted, which is full of sorrow an sighing?
How long shall my omens be grievious in restlessness and confusion?
How long shall my house be trouble, which mourneth bitterly?
How long shall my spirit be troubled, which aboundeth in sorrow and sighing?
O ... Irnini, fierce lioness, may thy heart have rest!
Is anger mercy? Then let thy spirit be appeased!
May thine eyes rest with favor upon me;
With thy glorious regard, truly in mercy look upon me!
Put an end to the evil bewitchments of my body; let me behold thy clear light!
How long, O my lady, shall mine enemies persecute me?
How long shall they devise evil in rebellion and wickedness,
And in my pursuits and my pleasures shall they rage against me?
How long, O my lady, shall the ravenous demon pursue me?
They have caused me continuous affliction, but I have praised thee.
The weak have become strong, but I am weak;
I am sated like a flood which the evil wind maketh to rage.
My heart hath taken wing, and hath flown away like a bird of the heavens;
I moan like a dove, night and day.
I am made desolate, and I weep bitterly;
With grief and woe my spirit is distressed. What have I done, O my god

and my goddess?
Is it because I feared not my god or my goddess that trouble hath befallen me?
Sickness, disease, ruin, and destruction are come upon me;
Troubles, turning away of the countenance, and fullness of anger are my lot,
And the indignation and the wrath of all gods and men.
I have beheld, O my lady, slaughter, turmoil, and rebellion.
Death and misery have made an end of me!
My need is grievous, grievous is my humiliation;
Over my house, my gate, and my fields is affliction poured forth.
As for my god, his face is turned elsewhere;
My strength is brought to naught, my power is broken!
But unto thee, O my lady, do I give heed, I have kept thee in my mind!
Unto thee therefore do I pray, dissolve my ban!
Dissolve my sin, my iniquity, my transgression, and my offense!
Forgive my transgression, accept my supplication!
Secure my deliverance, and let me be loved and carefully tended!
Guide my footsteps in the light, that among men I may gloriously seek my way!
Say the word, that at thy command my angry god may have mercy,
And that my goddess, who is wroth, may turn again!
The darkness hath settled down, so let my brazier be bright;
Thou art the ruler, let then my torch flame forth!
May my scattered strength be collected;
May the fold be wide, and may my pen be bolted fast!
Receive the abasement of my countenance, give ear unto my prayer,
Truly pity me, and accept my supplication!
How long, O my lady, wilt thou rage and thy spirit be full of wrath?
Incline thy neck, which is turned away from my affairs, and set

prosperity before thy face;
As by the solving waters of the river may thine anger be dissolved!
My mighty foes may I trample like the ground;
And those who are wroth with me mayest thou force into submission and

crush beneath my feet!
Let my prayer and my supplication come unto thee,
And let thy great mercy be upon me,
That those who behold me in the street may magnify thy name,
And that I may glorify thy godhead and thy might before mankind!
Ishtar is exalted! Ishtar is queen!
Irnini, the valiant daughter of the Moon-god, hath not a rival!"

"Prayer of the Raising of the Hand to Ishtar."

"This shall thou do ... a green bough shalt thou sprinkle with pure water; four bricks from a ruin shalt thou set in place; a lamb shalt thou take; with sarbatu-wood shalt thou fill the censer, and thou shalt set fire thereto; sweet scented woods, some upuntu-plant and some cypresswood shall thou heap up; a drink-offering shalt thou offer, but thou shalt not bow thyself down. This incantation before the goddess Ishtar three times shalt thou recite, ... and thou shalt not look behind thee.

'O exalted Ishtar, that givest light unto the four quarters of the world!'"

"The Seven Evil Spirits" (translated by R.C.Thompson.)

"Raging storms, evil gods are they
Ruthless demons, who in heaven's vault were created, are they,

Workers of evil are they,
They lift up the head to evil, every day to evil

Destruction to work.
Of these seven the first is the South wind ...
The second is a dragon, whose mouth is opened ...

That none can measure.
The third is a grim leopard, which carries off the young ...
The fourth is a terrible Shibbu ...
The fifth is a furious Wolf, who knoweth not to flee,
The sixth is a rampant ... which marches against god and king.
The seventh is a storm, an evil wind, which takes vengeance,
Seven are they, messengers to King Anu are they,
From city to city darkness work they,
A hurricane, which mightily hunts in the heaven, are they,
Gusts of wind rising, which cast gloom over the bright day, are they,
With the Imkhullu, the evil wind, forcing their way, are they,
The overflowing of Adad, mighty destroyers, are they,
At the right of Adad stalking, are they,
In the height of heaven, like lightning, are they,
To wreak destruction forward go they,
In the broad heaven, the home of Anu, the King, evilly do they

arise, and none to oppose.
When Enlil heard these tidings, a plan in his heart he pondered,
With Ea, exalted Massu of the gods, he took counsel.
Sin, Shamash, and Ishtar, whom he had set to order the vault of heaven,
With Anu he divided the lordship of the whole heaven,
To these three gods, his offspring,
Day and night, without ceasing, he ordained to stand,
When the seven evil gods stormed the vault of heaven,
Before the gleaming Sin, they set themselves angrily,
The mighty Shamash, Adad the warrior, they brought on their side,
Ishtar, with Anu the King, moved into a shining dwelling, exercising

dominion over the heavens,

(nearly ten lines lost at this point)

Day and night he was dark, in the dwelling of his dominion he sat

not down.
The evil gods, the messengers of Anu, the King, are they,
Raising their evil heads, in the night shaking themselves, are they,
Evil searching out, are they,
From the heaven, like a wind, over the land rush they, Enlil saw the darkening of the hero Sin in heaven,
The lord spoke to his minister Nusku,
'O my minister Nusku, my message unto the ocean bring,
The tidings of my son Sin, who in heaven has been sadly darkened,
Unto Ea, in the ocean, announce it.
Nusku exalted the word of his lord,
To Ea, in the ocean, he went quickly,
To the prince, the exalted Massu, the Lord Nudimmud.
Nusku, the word of his lord there announced,
Ea in the ocean heard that word,
He bit his lip and filled his mouth with wailing;
Ea called his son Marduk, and gave him the message:
'Go, my son Marduk,
Son of a prince, the gleaming Sin has been sadly darkened in heaven,
His darkening is seen in the heavens,
The seven evil gods, death-dealing, fearless are they,
The seven evil gods, like a flood, rush on, the land they fall upon,

do they,
Against the land, like a storm, they rise, do they,
Before the gleaming Sin, they set themselves angrily;
The mighty Shamash, Adad the warrior, they brought on their side.'"

(the rest is lost)