Bune: riches, wisdom, eloquence, and a bath taken three days in a row
Bune, a strong, great, and mighty Duke
Bune, or Bim, is the Twenty-sixth Spirit in the Goetia, a strong, great, and mighty Duke, who appears in the form of a dragon with three heads, one like a dog, one like a gryphon, and one like a man, and speaks with a high and comely voice. That form is worth reading slowly, because each head points to a different side of the entry. A dog is faithful, watchful, and close to the household. A gryphon is a guardian of treasure, half eagle and half lion, watchful over what is valuable. A man speaks, reasons, and answers. Together, they give a picture of a spirit who guards, who watches, and who speaks well, and that picture fits the rest of the entry: he gives riches unto a man, makes him wise and eloquent, and gives true answers unto demands. He governs 30 legions of spirits.
The voice matters here, as it does with other spirits, but in a different way. Bune's voice is high and comely, not sweet and charming in the sense of a song that draws you in, but clear and pleasant to hear, the voice of someone who speaks well and can be understood. That fits the eloquence part of the entry. Eloquence is not loudness. It is clarity, order, and the ability to say a difficult thing in words that hold together. If your work with Bune is about speaking, writing, negotiating, or answering a demand put to you, then the voice is the place to start: what do you need to say, to whom, and in what words, that you cannot yet say clearly?
Riches, wisdom, and true answers, taken separately
Bune gives riches, makes a man wise and eloquent, and gives true answers. Those three are often blurred together in a general wish to do better, and they should not be. Riches, in the old sense, means resources: money, goods, and the means to live and work without constant scarcity. It does not mean a single windfall, and it does not mean wealth without work. A practitioner who comes to Bune for riches should be able to say, in one sentence, what resource is missing, what it is needed for, and what will be done with it when it comes. A vague wish for more money is hard to work with, and harder to judge afterwards, than a clear statement about a debt, a business, a household, or a project that needs funding.
Wisdom and eloquence belong together, but they are not the same thing. Wisdom is knowing what is true and what matters, and eloquence is saying it well. A person can be wise and unable to speak, and a person can speak beautifully and say nothing wise. Bune's entry joins them, and that joining is the point: the work is not only to know, and not only to speak, but to know and then to speak what is known, clearly, at the right time, to the right person. True answers unto demands belong with both. A demand, in the old sense, is a question put formally, a matter put to the spirit for an answer. Before you bathe, write the demand down, in one sentence, in plain language. If you cannot write it down, you do not yet have a demand. You have a worry, and a worry needs to be turned into a question before it can be answered, truly or otherwise.
The dead, the sepulchres, and reading that part carefully
Bune also changes the place of the dead, and causes the spirits under him to gather together upon your sepulchres. That is the part of the entry that most modern practitioners either skip or sensationalise, and neither is honest. In the old books, a sepulchre is a place of burial, a place where the dead are honoured and remembered, and a spirit who gathers others there is a spirit concerned with the dead as a company, not as a horror. This article does not turn that into instructions for working with the dead, and it does not pretend that a bath is a necromantic rite. It notes the entry, in its own terms, because a practitioner who works with Bune should know the whole entry, not only the comfortable parts about riches and eloquence.
For a bath working, the practical reading is narrower. A bath is a preparation of the living person, not a rite performed at a grave. If your matter touches on ancestors, on a burial place, on a family matter involving the dead, or on a question about what has been left behind, then state that matter plainly, in your own words, before you bathe, and deal with the ordinary-world side of it, visits, records, conversations with family, at the same time. If your matter is riches, wisdom, or eloquence, then the bath is preparation for the speaking, writing, and deciding that follows it. In either case, the bath does not do the work for you. It prepares you to do it, clearly, and that preparation is the whole point of a bath in this tradition.
What a magick bath is, and what it is not
A magick bath, as it is made here, is made from only pure roots, herbs, and sometimes essential oils, with no synthetics used. That matters for a bath in a way it might not matter for a tool you only look at, because a bath goes on your skin, into warm water, and into the air of the room while you sit in it. You will smell it, feel it, and live in it for the length of the bath. An ingredient list that is plain and real is therefore not a luxury. It is the substance of the thing itself, and it is why a bath for Bune, who speaks with a high and comely voice, is fitting: the bath itself is a clear, plain preparation, made from real things, used slowly, over days, to prepare a person to speak clearly.
A bath is not a substitute for the rest of the work. It does not earn the riches for you, it does not learn the wisdom for you, and it does not speak the eloquent words for you. What a bath does, in this kind of practice, is prepare the person who will do those things. It marks a time set apart, it cleanses in the ritual sense as well as the physical sense, and it puts the practitioner into a state where they can speak clearly, listen carefully, and act steadily. If you take the bath and then do nothing else, you have taken a pleasant bath with herbs in it. If you take the bath and then do the study, make the call, write the letter, or have the conversation, you have used the bath as it is meant to be used: as preparation for the work, not as a replacement for it.
How the bath is prepared
To use any of these baths, you simply add them to a pot of water, approximately 1 litre or so. Bring it to a boil, then after about one minute turn the heat down and simmer it for another 5 to 10 minutes. Next you can either strain it into your bathwater, or you can just pour everything into the bath water. If you do pour everything in, including the bits of herbs, just use either a strainer to get the chunks out after your bath, or one of those fish tank nets, or a bird catching net. Those practical details are not decoration. They are the difference between a bath that is comfortable to sit in and a bath that leaves you picking herb bits off your skin for an hour afterwards.
That is the kind of detail that only comes from someone who has actually done this, many times, and it is worth trusting. A ritual bath that is physically miserable is a ritual bath that pulls your attention away from the work and onto your own discomfort, and that is not preparation. It is distraction.
Three days in a row, and the hour after
It is best to take each bath each day for 3 days in a row. Three days is long enough to be a discipline, and short enough to be kept. One bath is a single event. Three baths, on three consecutive days, are a practice, and a practice is what Bune work, with its wisdom and eloquence, is about. That dunking is not an extra. It is the moment in the bath when the preparation reaches the head, the place where wisdom lives, where listening happens, and where a clear sentence is formed before it is spoken.
It is also recommended that you sit in meditation and do not have contact with other people for at least half an hour to an hour after the bath. That hour matters more than most practitioners allow for it. The temptation, after a bath, is to go straight back to the phone, the conversation, and the ordinary noise, and to let the bath become just something you did before lunch. Use that hour to sit with the demand you wrote before the bath. If the demand is about riches, sit with what resource is needed and what it is for. If it is about wisdom, sit with the question itself, without rushing to an answer. If it is about eloquence, sit with the words you will use, and practise saying them, quietly, to yourself, before you say them to anyone else. The bath prepares you. The hour after is when you decide what the preparation was for.
Oil, incense, and speaking after the bath
A bath prepares the practitioner, and oil and incense, where they are used, carry the working forward from that preparation. Oil marks and anoints, for the speaking or the work that follows. Incense fills the space and sets the atmosphere for the working itself. If you are doing a full Bune working, rather than only taking the bath, use them in their proper order. Bathe first, over the three days, with the hour of quiet after each bath. Then, when you come to the working itself, anoint deliberately, light the incense, let the room settle, and speak your demand plainly, in your own words, once, rather than repeating it until it loses its shape. Then sit quietly and listen, rather than filling every moment with more words. That listening is the part most practitioners skip, and it is the part that makes a true answer recognisable when it comes: you have to be quiet enough, afterwards, to hear it.
Keep a short record for each of the three days: date, purpose in one sentence, what you did in the bath, and what you noticed afterwards, over days and weeks, not just on the night itself. Note the riches, if that is your matter: what resource came, what it was used for, and what you did yourself to bring it. Note the wisdom and eloquence, if that is your matter: what you understood, what you said, and whether the saying was clear. If nothing changes, that is also information. It may mean the demand was unclear, the timing was wrong, the work was not appropriate, or simply that the situation needs a different approach. Do not repeat the same three days endlessly in the hope that repetition alone will force a result. Do the baths properly, once, over three days, observe, and then decide, calmly, whether a second working, a different approach, or no further working is the right next step.
Bune Goetia bath
If you are doing work with Bune, for riches, for wisdom and eloquence, or for a true answer to a demand, a bath taken three days in a row is the preparation this article has been about.
I make these baths myself, from only pure roots, herbs, and sometimes essential oils, with no synthetics used, and I bless each batch myself before it is sent out. I make no promise about what it will do for you, only that it is made by hand, for this work, and not mass produced.
If you want the bath for that work, this is the one I offer: Bune Goetia bath, $44 CAD. View the product
I also make the oil and the incense to go with it, for the same work: BunΓ© Goetia grimoire demon evocation oil, $44 CAD, and BunΓ© Goetia incense, $44 CAD.
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