Grimoire of the Necronomicon

by Donald Tyson

1. In the name and by the authority of Yig, great lord of the northern regions, I call upon Yog-Sothoth to open the North Gate upon the way to the Black Throne. Strengthen and protect me along the way, Yig.

  2. In the name and by the authority of Shub-Niggurath, great lady of the eastern regions, I call upon Yog-Sothoth to open the East Gate upon the way to the Black Throne. Strengthen and protect me along the way, Shub-Niggurath.

  3. In the name and by the authority of Cthulhu, great lord of the southern regions, I call upon Yog-Sothoth to open the South Gate upon the way to the Black Throne. Strengthen and protect me along the way, Cthulhu.

  4. In the name and by the authority of Dagon, great lord of the western regions, I call upon Yog-Sothoth to open the West Gate upon the way to the Black Throne. Strengthen and protect me along the way, Dagon.

  5. In the name and by the authority of Yog-Sothoth, great lord of the upper regions, I call upon Yog-Sothoth to open the Upper Gate upon the way to the Black Throne. Strengthen and protect me along the way, Yog-Sothoth.

  6. In the name and by the authority of Nyarlathotep, great lord of the lower regions, I call upon Yog-Sothoth to open the Lower Gate upon the way to the Black Throne. Strengthen and protect me along the way, Nyarlathotep.

  7. In the name and by the authority of Azathoth, great lord of the central regions, I call upon Yog-Sothoth to open the Middle Gate upon the way to the Black Throne. Strengthen and protect me along the way, Azathoth.

  Visualize on the astral level the upright rectangle of the gate opening with a spiral vortex that swirls inward in a counterclockwise direction, creating a gap or void in space above the threshold. Walk widdershins around the altar to stand in the south, facing north, and replace the key of your lord upon the altar. Take up the key of Nyarlathotep in your left hand and the Elder Seal in your right hand. Walk widdershins around the altar to stand before the opened gateway of your lord. This is the procedure for the disciples of five of the seven lords, but not for those who serve Nyarlathotep or Azathoth.

  Those who serve the lord Nyarlathotep will go widdershins from the opened gate to the base of the altar and transfer the key of Nyarlathotep to their left hand, then take up the Elder Seal in their right hand and return widdershins to stand before the opened gate. Those who serve the lord Azathoth will proceed from the opened gate widdershins around the circle to the south of the altar and transfer the key of Azathoth to their left hand, taking up the Elder Seal in their right hand, then return widdershins to the opened gate.

  Raise the key of Nyarlathotep in your left hand, which is the hand of reception and attraction, and point at the center of the astral vortex in the opened gate. Recite the Long Chant to call Nyarlathotep to attendance in his office of messenger of Azathoth and guide to the Black Throne. Only those who follow the path of Azathoth make no use of the Long Chant. Disciples of the other six ways must call Nyarlathotep.

  Sit down before the opened gate with the Elder Seal, still wrapped in its cover, beside you on your right side and the key of Nyarlathotep (or Azathoth for the followers of Azathoth) on your left side. Open yourself to the coming of your guide, and when Nyarlathotep appears before you in the gateway, rise up in your astral body and follow him into the beginning of the path that leads to the Black Throne. Follow his steps and obey his instructions, which may be spoken or given to you in the form of silent gestures. Nyarlathotep may lead you directly to the steps of the chaos mount, but it is more probable that he will lead you only part of the way, and attempt to distract you along the path, for although he is compelled to lead those who seek the throne, he is not compelled to make the quest easy.

  The disciples of Azathoth do not rely on Nyarlathotep as a guide. Their way is the most difficult, for they must find it themselves, seeking through the darkness within themselves for the center of all being. Because they make no reliance upon Nyarlathotep, the Crawling Chaos resents them and will hinder their progress if the opportunity arises.

  The Elder Seal is carried in the right hand through the opened portal on the astral level, while the physical shell of the Seal remains within the stone circle, along with the physical shell of the disciple. It is to be used only at times of great danger. When unwrapped from its white covering, it will banish whatever evil threatens along the path, and will cast the seeker back into his physical body with a forceful reaction. It also sends Nyarlathotep away, so that his guidance is lost until the next attempt is made to reach the black throne.

  Do not uncover the Elder Seal except in the most dire need, for all creatures on the path to the throne resent its use and will be more obstructive on the next attempt. This is also true of Nyarlathotep himself, who cannot bear the exposure of the Seal for more than a few moments, but must withdraw when it is uncovered. He views it as an affront that the Seal should be uncovered in his presence, and his memory is long in malice.

  After the attempt to reach the throne has either been successful or has failed, arise and carry the key and Seal widdershins to the southern side of the altar, then place them back on the altar. Take up the key of your lord in your right hand (or if you are a follower of Azathoth or Nyarlathotep, transfer the key to your right hand) and go widdershins back to the stone of your lord. Strike the key on the stone. Speak the words:

  The circle is broken!

  Visualize on the astral level the colored light that links the seven stones flicker and vanish. Go widdershins around to the south of the altar and stand before the base of the triangle, facing north. This is both your starting and ending posture for all rites. Replace the key of your lord upon the altar, then stand quietly for a minute or two to clear your mind. Extinguish the three altar lights and take off your lamen and sash to formally end the rite.

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  Approaching the Throne

  When the Long Chant is uttered during the Opening of the Gate, Nyarlathotep will come to the portal and stand upon the far side of the vortex. Those who are skilled in astral travel, such as the disciples of the way of Yog-Sothoth, will see him in one of his familiar guises. Commonly he appears dressed in the black robes of a Bedouin with his face veiled, yet sometimes he adopts the form of a golden-skinned prince of Egypt. He comes only to those who are ready to begin the quest for the black throne, and to them he extends his hand. Do not take his hand, or touch him in any way, but follow him. Those who are not prepared for the astral planes he ignores, no matter how often they petition him.

  Only Masters of the Order well skilled in second sight and the projection of the subtle husk will see Nyarlathotep with their inner vision. Other disciples may fail to see him, but may sense his unseen presence, or hear his words inwardly, or feel his chill breath. Not every member of the Order is equally skilled in astral perception. It is usually those who follow the way of Yog-Sothoth who are most gifted with the sight, as should be so—for those with astral gifts should pursue the way of Yog-Sothoth, those with martial gifts should follow Cthulhu, those naturally fitted for scholarly study should apprentice themselves to Dagon, sensualists and lovers of beauty and art should follow Shub-Niggurath, those concerned with the health, fitness, and grace of the body should follow Yig, and those rare few who seek unattachment from all earthly things should walk the path of Azathoth.

  It seldom happens that the messenger of the dancing gods will lead the seeker directly to the lowermost step of the throne mount. He is tasked to bring to the throne only those worthy to have their names inscribed in the black book beneath it. More often he escorts the seeker across the astral planes to a scene that contains teachings that will advance the quest. The disciple must remain open to all impressions received while in the astral shell, and must strive to remember them. When he returns to the stone circle and to his physical body, he is advised to write down all that he has seen and heard, so that it will not be forgotten. Even the most trivial event may have significance at later stages in the quest for the throne.

  T
hose who tread one of the paths of the six lesser lords will be confronted and challenged by astral creatures who seek to test their courage and dedication. These horrifying beings must be faced without doubt in the heart, for the least uncertainty is a flaw that may shatter the resolve of the seeker. Use the Elder Sign with the right hand to dispel these creatures of nightmare.

  The way of its making is this: touch the tip of the index finger to the tip of the thumb, cross the middle finger over the top of the ring finger, and raise the small finger upward. The Elder Sign is also useful to test the truthfulness of entities and scenes along the path. If they are intended to ensnare and delude, the Elder Sign will reveal this falsehood. The Elder Sign is less powerful than the Elder Seal. Do not uncover the Seal except in the gravest peril. In most averse circumstances the Elder Sign will suffice.

  In the fullness of time, an accomplished Master of the Order who has devoted all his will and talents to the quest will be led to the throne mount. The stone portal of Yog-Sothoth remains open behind him when he has passed through its pointed arch, and leads directly back to the stone circle, for he is given one final opportunity to renounce the quest. Should he falter in his resolve and escape backward through the portal, Nyarlathotep will never come again in the guise of messenger. The Work of the Trapezohedron is not for the faint of heart, but only for those who recognize the ultimate futility of mortal existence, which is a bondage of the spirit in chains of flesh.

  At the foot of the ninety-three steps are two black hounds, each as large as a small horse, with great heads filled with gleaming white teeth and black eyes that glow red in their depths with hellfire. These are hounds of Tindalos who serve Azathoth, even in his madness. Their dog-like shape is only a veil, not a true representation of their appearance, as indeed all things seen on the chaos mount are merely veils, for the realities would blast the human mind to cinders. Each is chained into place, but the length of the chains permits the dogs to guard the ascent to the throne.

  To pass these tireless sentinels, show the Elder Seal wrapped in its white linen, and hold it up before you. Do not unwrap it, for if you expose the Seal, the chaos mount will vanish and you will find yourself once more within your own seated body. As you pass between the hounds, keep your hand upon the tie that binds the Seal. The dogs will withdraw grudgingly and let you ascend, but if for any reason they smell fear or deceit upon you, they will lunge against their chains, and then you must save yourself by exposing the Elder Seal, if you can.

  For some, the steps will seem fewer than their number, but for others they multiply themselves in their myriads so that the ascent to the throne appears endless. All the while, the black vortex of chaos whirls like a great wheel around the throne mount, filled with the wailing of lost souls that rises above the piping of Azathoth’s flute. As you approach the summit, the ring of the dancing gods defines itself against the rushing blackness, resembling a pale halo of gigantic, translucent figures about the triple throne. Some are human, but the others are monstrous and strange. All are blind, all imperfect in some part of their bodies, for they were obedient to the will of Azathoth, and only Nyarlathotep defied him. They move around the throne more slowly than the vortex of chaos, and in the opposite direction, for whereas the vortex turns widdershins around the throne mount, the gods dance sunwise, as though dancing against the pressure of a black, invisible wind.

  Azathoth sprawls naked upon his throne, mired in his own filth, his matted hair hanging over the empty sockets of his eyes, his cracked flute of bone pressed to his fat lips, his fingers moving deftly across the sound holes in a pattern so complex that it appears random. At his feet lies his golden crown, where it was cast from his head. It lies misshapen but not broken. On the empty seat at his right-hand side is the iron crown of the prince foretold in destiny, which Nyarlathotep puts on but cannot yet claim as his own. On the empty seat at his left-hand side, the silver crown of his daughter Barbelzoa sits, where the shining goddess left it before plunging into the pit of stars.

  Stand before the throne and speak your petition to Azathoth in these words:

  Great Azathoth, creator and destroyer of worlds, whose true name must never be spoken, the beginning and the end, lord of chaos, hear my declaration of service. I voluntarily take upon myself the noble and great Work of the Trapezohedron, and swear to strive for its fulfillment all the days of my life, to keep the work secret from the uninitiated and profane, and to combat any and all who seek to oppose the perfection of the great Work. These things I swear with my true name and with my blood.

  Nyarlathotep will withdraw from beneath the black throne the Necronomicon. All who see the book see it in a different form. To some it is a black tome of heavy leather bindings, to others a black scroll on a roller of bone and silver, to yet others a set of clay tablets. The god will lay it open so that it floats upon the air before you, and now is your opportunity to turn its pages and study its secrets. The progress of time at the chaos mount is not as the progress of time in the lower world. You may read much if you choose, but never forget your primary purpose, lest Nyarlathotep grow impatient and, with a lash of his hand, send you flying backward down the steps and through the gate of Yog-Sothoth.

  The messenger of Azathoth will show you the place to sign your name and give you a reed with which to prick your left hand and draw your blood. This should be understood in an astral sense, for the blood of the physical body is not drawn or shed during this rite. With this reed you must sign your true name in the book. The true name is the name given to you by your parent or parents, or the first name given to you by those with authority over you if by chance you were abandoned at birth. The true name is not yours to choose, but is the name chosen for you by another before you had the power of choice.

  When you have signed, Nyarlathotep will ask you in words or by gestures if you agree to receive his mark upon your skin. Those who follow the path of Azathoth should deny him, and demand the mark of Azathoth. This will displease the Crawling Chaos, but he cannot refuse. He will act in the place of Azathoth and use the nail of one finger to mark you upon the astral body. The disciples of the six lesser lords must make the difficult decision whether to accept the mark of Nyarlathotep, or defy him and take the mark of Azathoth. Most would do well to accept the mark of the Crawling Chaos, for this acquiescence turns aside his ire.

  When you pass through the gate of Yog-Sothoth at the foot of the chaos mount, and find yourself once more in your body, end the ritual of Opening the Way and strip yourself naked. Search your body will diligence, and you will find a scar or blemish that you have not previously seen. This is the mark of Nyarlathotep or Azathoth, which binds you to your oath in this world, as your name inscribed in the Necronomicon binds you to your obligation in the higher worlds.

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  Rite of the

  Dancing Gods

  The solemn rite of the dancing gods takes place on two dates of the yearly cycle, when the periods of day and night are equal and stand in balance. On these dates the barriers between this world and the higher worlds are thin, and the gate of Yog-Sothoth is easily opened. As the head and tail of the dragon are to the monthly cycle of the moon, so the equinoxes are to the yearly cycle of the sun. They are dates of transition and passage. Great works of magic may be accomplished on these two dates, baneful works on the equinox that heralds the approach of winter, but beneficent works on the equinox that ushers in the summer.

  The dancing gods manifest the creative will of Azathoth that is expressed through the intervals of sound and silence in his music. Their ceaseless dance frames the laws of the cosmos, both the laws that bring forth, and the laws that annihilate. They possess no free will of their own, but only act in accordance with his will. Yet his will is individualized through them, giving them the semblance of choice. Before the tragic ending of the last age, they danced in joy that mirrored the joy of Azathoth, but now they dance in sorrow that mirrors his sorrow,
blind and mindless, as is their lord.

  They may be petitioned by rituals, each individually in his or her designated sphere of works, which is defined in part by the sign of the zodiac associated with each god. Even though they have no separate will, because they represent facets of the unconscious will of Azathoth, the twelve parts of his divided will can be ritually invoked and turned to uses that fall under their categories. Be aware that the responses of the dancing gods are capricious, for they are all insane, as is their lord.

  The rite of the dancing gods honors all twelve who remain—once there were thirteen, and now there are twelve. This mystery is expressed in the number of months in the year. In some reckonings there are thirteen months that are based on the thirteen yearly cycles of the moon, but in other reckonings there are twelve months marked by the progress of the sun through the heavens. The descent of the apostate Nyarlathotep wrought this transformation on the cosmos, but some cults of the goddess Barbelzoa remember the thirteen in their perfection before her fall from grace.

  As many as seven may work the rite within the stone circle. Others of the Order who gather to observe this rite should seat themselves between the stones, or beyond the stones in the quarter of their choice. The rite may also be worked by a solitary initiate or self-initiate of the Order of the Old Ones, of any rank, in the circle. It is a rite of honoring and praise, which attracts the sleeping awareness of the dancing gods and inclines them to favor the magician and his purposes. It creates a sympathetic link between the dancing gods, who order the events of the universe, and those who perform the rite. The practical consequence is good fortune in daily life.

  Set the twelve seals of the dancing gods in a circle within the altar triangle, in the order of the zodiac signs, but reversed, as if the circle of the zodiac had been brought down from heaven and laid upon the ground. It is oriented with Aries (Athoth) in the east, followed in a clockwise circle by Taurus (Harmas), Gemini (Galila), Cancer (Yobel) in the south, Leo (Adonaios), Virgo (Cain), Libra (Abel) in the west, Scorpio (Akiressina), Sagittarius (Yubel), Capricorn (Harmupiael) in the north, Aquarius (Archiradonin), and Pisces (Belias).