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The creation epic that begins in the Magan Text on page 154 of the Simon Necronomicon has often been called a bastardized version of the Enuma Elish. What these so-called scholars fail to realize is that the creation epic in the Simon Necronomicon, as well as, the Enuma Elish concerns itself primarily with Initiation into the Greater Mysteries. The examination of these methods, prove beyond a shadow of a doubt that the Simon Necronomicon is an authentic work as we shall see. The process of self-initiation and its description is given to us in the Simon Necronomicon on page 19:

THE GODS of the Stars are Seven. They have Seven Seals, each of which may be used in their turn. They are approached by Seven Gates, each of which may be opened in their turn. They have Seven Colours, Seven Essences, and each a separate Step on the Ladder of Lights….The passing of the Gates gives the priest both power and wisdom to use it. He becomes able to control the affairs of his life more perfectly than before, and many have been content to merely pass the first three Gates and then sit down and go no further than that, enjoying the benefits that they have found on the preliminary spheres.”

The above passage tells us that the process of self-initiation requires the Initiate to pass through seven gates. It calls this system of gates the Ladder of Lights. The GateWalking system is described as a method whereby the Initiate can better control the affairs of his life, though he/she is also advised to explore the furthest reaches of the stars and not to get stuck on the preliminary spheres. Will we discuss the reason and meaning of all of this, shortly Let us look at each Gate and how it corresponds to the Enuma Elish.

First Gate: NANNA                                Fourth Gate: SHAMMASH

Second Gate: NEBO                               Fifth Gate: NERGAL

Third Gate: ISHTAR                              Sixth Gate: MARDUK

Seventh Gate: NINIB

Before we continue our discussion, it is important for us to define what a “Gate” actually is. On the Cave of the Nymphs in the Thirteenth Book of the Odyssey From the Greek of Porphyry Translated by Thomas Taylor states:


“Theologists therefore assert, that these two gates are Cancer and Capricorn; but Plato calls them entrances. And of these, theologists say, that Cancer is the gate through which souls descend; but Capricorn that through which they ascend. Cancer is indeed northern, and adapted to descent; but Capricorn is southern, and adapted to ascent (note 12). The northern parts, likewise, pertain to souls descending into generation. And the gates of the cavern which are turned to the north are rightly said to be pervious to the descent of men; but the southern gates are not the avenues of the Gods, but of souls ascending to the Gods. On this account, the poet does not say that they are the avenues of the Gods, but of immortals.”


The above quote seems to attribute the term “Gate” to constellations. In an article entitled Stellar Lore Essay written by Jake Stratton-Kent in 1978, he states the following:

“The zodiac contains the best known constellations, although few could recognise them today almost everyone knows their names. Many can even list them in order, but few can recognise the constellations. They are extremely ancient, Babylon gave them most of their present definitions, but obtained their knowledge of them from the ‘pre-Polaris’ astronomy of the Sumerians. Amongst the oldest constellations are Cancer and Capricorn, curiously enough, for they are very vague and unspectacular constellations even through a telescope. These anciently represented the Summer and Winter Solstices. In Chaldean (ie Babylonian) astronomical lore Cancer was called the ‘Gate of Men’, the entrance point for souls seeking incarnation in human bodies. Capricorn was called ‘the Gate of the Gods’ by which souls passed into Heaven.”

The passage quoted above written by Jake Stratton-Kent, also identifies the term “Gate” with a zodiac constellation. It even states that the ‘entrance point into the Chaldean/Babylonian rites started with the Gate of Men, represented by Cancer whose planetary symbol is the Moon (NANNA). Actually the entrance point and exit points align perfectly with those given in the Simon Necronomicon. If we begin looking at the corresponding constellation to each “Gate” we can begin to unravel the creation epic listed in the Magan Text.

We listed earlier the Seven Gates in the process of initiation. Now we will compare these Gates to their corresponding constellations and also see how it relates to the Magan Text. The SUPPLEMENTARY MATERIAL TO 777 lists these correspondences.

The First Gate is NANNA (the moon). The Moon rules the constellation of Cancer. Cancer is attributed the SNAKE in the Simon Necronomicon. This relates well to the opening passages of the MAGAN TEXT:

“When on High the Heavens had not been named,
The Earth had not been named,
And Naught existed but the Seas of ABSU,
The Ancient One,
And MUMMU TIAMAT, the Ancient One”

The Simon Necronomicon on page 183 refers to TIAMAT, as the ‘Old Serpent.’ We can now begin to see that the path of GateWalking is actually serpentine in nature, as the Gates are walked in the reverse direction of the Sun’s path through the zodiac. NANNA is where we begin to encounter the liers-in-wait or serpents.

The Second Gate is NEBO. NEBO (Mercury) rules the constellation of Gemini, which is attributed to the Viper in the Simon Necronomicon. Notice how this relates to the MAGAN TEXT creation epic:

“ABSU rose up to slay the Elder Gods by stealth.
With magick charm and spell ABSU fought,
But was slain by the sorcery of the Elder Gods”

The INVOCATION OF THE NEBO GATE on page 54 states:

“Lord NEBO who does not know of Thy Magick?”

Interestingly, Absu fought with charm and spell. This is one aspect that we become aware of in the Nebo Gate, the art of illusion and how we deceive ourselves and have been deceived by others.

Thirdly, we come to the Gate of Ishtar. ISHTAR (Venus) rules the constellation of Taurus, which is attributed to KINGU. Interestingly, Taurus is depicted as a Bull and it is considered Lunar as its horns were used as a symbol of the crescent moon. However, we have already discussed in our Mountains of MASSHU series, that the horns of the Bull also symbolized the two lips of the vulva in the great tantric rites. It is at this point in the Gatewalkers path that we are at odds with Ishtar, in the same way Gilgamesh was attacked by Ishtar when she threw down the “Bull of Heaven” at him. This sphere of Ishtar is where our eyes begin to open up, and we begin to experience a glimpse of the deeper worlds. Yet it is also within this space that a part of us dies much like Gilgamesh’s companion Enkidu. Something is loss, or we may experience some ordeal in our romantic areas of life, maybe family.  The MAGAN Text states the following:

“Charmed with the spells of ancient sorcery,
withal Eleven of this kind she brought forth
With KINGU as Leader of the Minions.”

Fourthly, we come to SHAMMASH. Some may wonder about this placement as it would seem to conflict with the Walking since Aries precedes Taurus and we are walking in the converse order to the Sun’s path, However, we should remember that gates are divided into two sections, the preliminary spheres and the outer spheres. SHAMMASH is the judge that stands in the middle of the scales. In the mythos ENKI AND THE WORLD ORDER translated by S. N. Kramer, Enki places UTU (SHAMMASH) is charge of the Universe:

“The hero, the bull who bursts out of the hasur-forest,
who roars like a lion,
the valiant Utu, the firm-standing bull
who proudly emblazons his power,
father of the great city,
the place where the sun rises,
the great herald of holy An,
the judge, the one who makes decisions for the gods,
who has tied a beard of lapis lazuli,
who blazes out in holy heaven
out of the horizon,
Utu, son of Ningal,
Enki placed in charge of the universe in its entirety.”

The Simon Necronomicon also warns us against remaining in the preliminary stages of the work. SHAMMASH divides the inner spheres, which have no satellites, from the outer spheres which possess satellites. SHAMMASH corresponds to the constellation of Leo which is attributed LAKHARMU (LADY OF THE BATTLES) in the Simon Necronomicon. How appropriate is the title Lady of Battles (LAKHARMU), as we find ourselves after having slain the “Bull” or KINGU now preparing to battle TIAMAT herself, as stated in the Simon Necronomicon on page 157:

“He armed himself with the Disc of Power
In chariots of Fire he went forth
With a shouting Voice he called the Spell
With a Blazing Flame he filled his Body
Dragons, Vipers, all fell down
Lions, Horse-Men, all were slain.
The Mighty Creatures of HUBUR were slain
The Spells, the Charms, the Sorcery were broken.
Naught but TIAMAT remained.”

The above passage describes the Initiate’s transition from the preliminary spheres to the outer spheres, which SHAMMASH divides. Let us now see if the Initiate’s converse course through the constellations of the zodiac line up with the MAGAN TEXT.

Fifthly, we now resume our course through the spheres where we reach NERGAL.  NERGAL (Mars) is the ruler of the constellation of Aries, which is attributed to XUBUR. It is interesting to note that the term “AGRU” appears next to “XUBUR” is the attribute of Aries as given on page xli in the Simon Necronomicon. Let us now examine the term AGRU to gain further insights into the Walking.

The term “AGRU” is an Akkadian term that means the ‘hired man’ or ‘hireling’. It is from the Sumerian term Lu-Hun-Ga. In the book Babylonian Starlore, written by Gavin White, the author gives us further insight into how these terms relate to the discussion at hand. On page 129 Gavin White makes the following observation:

“The Lu-sign is a stylized figure of a man; it is commonly used before a person’s name to convey the idea of a ‘profession.’ In this sense it may be translated as ‘freeman of professional’ as oppose to a bondman.

The Sumerian compound Hun-ga can be read in Akkadian as agaru – ‘to hire or rent’ something or someone. So the name as a whole can be translated as the ‘Hired Man.’

But the word “lu” can also signify a sheep, and the Hun-ga compound can be used to write the Akkadian words nahu – to rest, be still; to appease of placate’, and nasu – ‘to lift or carry away’ – the name can also be understood as ‘the ‘sheep of appeasement’ “

White goes on to mention later in the writing how the term ‘sheep’ and ‘wild sheep ‘ lead to the modern association of Aries with the ram. However, it is interesting to note what god is attributed to the Hired Man, as defined by the term AGRU. He writes further on page 131:

“The regent of the Hired Man is the shepherding god Dumuzi – ‘the true child’ and ‘rightful son’. He is one earliest and most popular gods known in Mesopotamia..,”

This sheds some very interesting analogies within our discussion. It actually sheds more light into our discussion as the ‘Hired Man’ is none other than the god Dumuzi. We can liken the path of the GateWalker to that of Dumuzi. Interestingly, the name Dumuzi means ‘true son’ in Sumerian. If we were to read the Babylonian creation epic as it appears in the Enuma Elish and in the Simon Necronomicon, as if it were Dumuzi’s rise from the Underworld, we can see many similiarities. It also explains why on page 157 of the Simon Necronomicon as we have quoted above, Marduk is described as the “Child of Wisdom and the Word.”  It also becomes evident that as we progress through the Gates we gain aspects of each of the Gate Gods, as shown by the path of Marduk. It is within the Gate of NERGAL that we gain true will. We are able to focus and work with defending ourselves by fighting the God of war himself. In the book Dawn of Astronomy written by J Norman Lockyer in 1894, he states the following under the subtitle; The God of Eridu page 372:


“Let us assume that the earliest sun-god traced at Eridu  was the sun-god of those early argonauts  who founded the colony.


We are told that this god was the son of Ia, and that his name was Tammuz; he was in some way associated with Asari (Osiris) (Sayce, p. 144), who according to Jensen represented the Earth (p. 195); of the Moon, we apparently hear nothing.


This Tammuz (Dumuzi), we find, ultimately became “the Nergal of  Southern Chaldea, the sun-god of winter and night, who rules, like Rhadamanthos,  in the lower world.” (Sayce  p. 245), and as lord of Hades he was made son of Mullil.. This was at first. But what do we find afterwards?


Nergal is changed to the Midsummer sun!  And finally he is changed into the Spring Sun Marduk at Babylon where he is recognized as the son of Ia…,however difficult it may be to follow these changes from the religious point of view, from the astronomical they are not only easily explained, but might have been predicted..,”


The above quote is further proof that our analysis of the GateWalking initiation is supported by anthropologists. This also shows us that the Ancient Ones depicted in the Simon Necronomicon are actually the darker aspects of the Elder Gods. The Elder Gods reveal these darker aspects of themselves through the Initiate’s initiation, which occurs during judgment of the Dead. We also learn something new about the relationship between Ishtar and Dumuzi. After reviewing the past information about Dumuzi, we find that Dumuzi is Nergal. So Dumuzi spends six months in the aspect of Ishtar’s lover Dumuzi, which translates to our workings as Marduk, and then six months as Ereshkigal’s lover Nergal. This was the treaty made since Ishtar was partly responsible for the death of Eresgkigal’s first husband Gugalanna. Some accounts of Ishtar’s Descent to the Underworld, state that when Ishtar is asked ‘why she is visiting the Underworld? – Her response is something to the effect of seeing about the death of her brother-in-law, which would have been Gulgalanna.


Sixthly, we come to the Gate of MARDUK. MARDUK (Jupiter) rules the constellation of Pisces. The correspondence for the term Pisces in the Simon Necronomicon on page xlii is DILGANU RIKIS NUNI (WEAPON). This perfectly fits into our next phase of initiation as described in the MAGAN Text’s version of the Enuma Elish, as found on pages 156-157 of the Simon Necronomicon:


“MARDUK struck with the Disc of Power
Blinded TIAMAT’s Eyes of Death
The Monster heaved and raised its back
Struck forth in all directions
Spitting ancient words of Power
Screamed the ancient incantations
MARDUK struck again and blew
An Evil Wind into her body
Which filled the raging, wicked Serpent
MARDUK shot between her jaws
The Charmed arrow of ENKI’s Magick
MARDUK struck again and severed
The head of TIAMAT from its body…”


We can see from the above passage how the Initiate, who is following in the steps of Marduk, is able to defeat the monstrous forces within him, by use of the weapon, or Disc of Power.


The Disc of Power is indeed working with the Fire God.  The Fire God’s conjuration on page 65 includes the following statement:


“Rise up, Offspring of the Golden Weapon of MARDUK!”


Lenorant also gives us evidence of a Fire God conjuration relationship to MARDUK. On page 27, he speaks of the importance of the Fire God and it use in the Ancient Chaldean working:


“Acting thus contrary to the normal course of nature, and the regular movement of the stars, these spirits inhabited the depths of the earth, they caused its tremblings,.., Their antagonist was “The god Fire” who elevates himself, the great chief who extends the supreme power of the god of heaven…,”


The Simon Necronomicon also mentions the following words, as it introduces the Book of Calling:

“This is the Book of the Priest, who governeth the Works of Fire!”

This is very interesting for the Book of Calling uses the term ‘Priests of Flames’ to describe the principles behind the workings in the Simon Necronomicon, one which we shall now consider on a deeper level-The gate of Ganzir.



Although it is not listed in the progression of Gates, for it is an entrance into the darker side of the Netherworld, we must include the workings of GANZIR to get a clearer understanding of the other Gates themselves. The Simon Necronomicon on pages 47-48 mentions the following:

Thou mayest not call upon NANNA till thou hast passed the Gate of NANNA. Thou mayest not call NEBO until his Gate hast thou passed. Similarly for the rest of the Gates. When thou hast ascended to the limit of the Ladder of Lights, thou wilt have knowledge and power over the Spheres, and wilt be able to summon them thereby in times of need.

This will not give thee power over the ABSU, however, this power being obtained differently by the Ritual of Descent. This Ritual thou wilt undertake in the fifteenth day after the thirteenth of the month when thou hast summoned the Gate of MARDUK to open. For MARDUK slew the Fiends, and INANNA, the Goddess of the Fifteen, conquered the Netherworld, where some of theirs still dwell. This is a most perilous Rite, and may be undertaken by any man who as the formulae, whether he has passes the previous Gates or not, save that it is best advised to have passed through MARDUK Gate before venturing forth into the Pit.”


The above passage raises some interesting perspectives within the context of our discussion. It seems very simple in some aspects that all one has to do is to walk Ganzir and conquer the Underworld in order to move on to ADAR and the Gates beyond. Yet is also raises a question as to why one has to wait until he reaches MARDUK. The answer to this question establishes the identity as to who MARDUK really is?; And also increases our understanding of the Gates themselves. The following passage establishes some of MARDUK’S identity:


“Professor Pinches asserts (cited in Donald A. Mackenzie’s Myths of Babylonia and Assyria [The Gresham Publishing Co. Inc., London, 1915]) that the name Nimrod is derived from the Sumerian Merodach, the Babylonian Marduk, and that they are possibly one in the same”

The Jewish Encyclopedia makes this observation:


“Two prominent theories are now held in regard to Nimrod’s identity: one, adopted by G. Smith and Jeremias, is that Nimrod is to be identified with the Babylonian hero Izdubar or Gishdubar (Gilgamesh); the second, that of Sayce,Pinches, and others, identifies Nimrod with Marduk, the Babylonian Mercury. The former identification is based on the fact that Izdubar is represented in the Babylonian epos as a mighty hunter, always accompanied by four dogs, and as the founder of the first great kingdom in Asia. Moreover, instead of “Izdubar”—the correct reading of which had not yet been determined—Jeremias saw the possibility of reading “Namra Udu” (shining light), a reading which would have made the identification with Nimrod almost certain. Those who identify Nimrod with Marduk, however, object that the name of Izdubar must be read, as is now generally conceded, “Gilgamesh,” and that the signs which constitute the name of Marduk, who also is represented as a hunter, are read phonetically “Amar Ud”; and ideographically they may be read “Namr Ud”—in Hebrew “Nimrod.” The difficulty of reconciling the Biblical Nimrod, the son of Cush, with Marduk, the son of Ea, may be overcome by interpreting the Biblical words as meaning that Nimrod was a descendant of Cush.”


The analogies and comparisons asserting that Nimrod was indeed MARDUK, yet I also found some other interesting aspects in my research listed below:


“Local associations with his original seat — Kutha — and the conception formed of him as a god of the dead acted in making him feared rather than actively worshipped. Nergal was also called Ni-Marad in Akkadian. Like Lugal Marad in Sumerian, the name means “king of Marad,” a city, whose name means “Rebellion” in Akkadian, as yet unidentified. The name Ni-Marad, in Akkadian means “Lord of Marad”. The chief deity of this place, therefore, seems to have been Nergal, of whom, therefore, Lugal-Marad or Ni-Marad is another name. Thus, some scholars have drawn the connection of Ni-Marad being yet another deified name for Nimrod, the rebel king of Babylon and Assyria mentioned in Genesis 10: 8-11.”


Legend of the Jews by Louis Ginzberg states the following:

“The name Zer-Nebo-Gus is almost pure Chaldee, and seems to unfold itself as denoting “The seed of the prophet Cush.” We have seen reason already to conclude that, under the name Bel, as distinguished from Baal, Cush was the great soothsayer or false prophet worshipped at Babylon. But independent inquirers have been led to the conclusion that Bel and Nebo were just two different titles for the same god, and that a prophetic god. Thus does Kitto comment on the words of

Isaiah 46:1 “Bel boweth down, Nebo stoopeth,” with reference to the latter name: “The word seems to come from Nibba, to deliver an oracle, or to prophesy; and hence would mean an ‘oracle,’ and may thus, as Calmet suggests (’Commentaire Literal’), be no more than another name for Bel himself, or a characterising epithet applied to him; it being not unusual to repeat the same thing, in the same verse, in equivalent terms.” “Zer-Nebo-Gus,” the great “seed of the prophet Cush,” was, of course, Nimrod; for Cush was Nimrod’s father.


There was another way in which Nimrod’s power was symbolised besides by the “horn.” A synonym for Gheber, “The mighty one,” was “Abir,” while “Aber” also signified a “wing.”

Nimrod, as Head and Captain of those men of war, by whom he surrounded himself, and who were the instruments of establishing his power, was “Baal-aberin,” “Lord of the mighty ones.” But “Baal-abirin” (pronounced nearly in the same way) signified “The winged one,” * and therefore in symbol he was represented, not only as a horned bull, but as at once a horned and winged bull–as showing not merely that he was mighty himself,”


From the above quotes we have the Biblical King Nimrod identified with at least three of the Gate deities, NEBO, NERGAL, and MARDUK. If all of these were different titles for Nimrod, then just who was Nimrod anyway?

Indopedia adds the following definition to Nimrod:

“Nimrod is credited with building the Tower of Babel in order to establish his own cult. Historians have linked the Biblical name with Ninnu (with the epithet Enmersi) of the city of Lagash and subsequently also to EnmerKar of Uruk; Ningirsu of the early dynastic Sumerians; Asar son of Enki of The Sumerians of Eridu and subsequently the Egyptian Osiris Asshur and Phoenician Rashap & Canaanite Reshpu (thus also the constellation Orion); Baal; and the Assyrian Ninurta -while the Babylonians obviously linked him with the Mesopotanian deity Marduk the Sumerian Dumuzi and the Mesopotamian king Ninus of Greek legend husband of Semiramis. ‘Nimrod’ is translated ‘Nebrod’ in the Septuagint. He is later attributed to Zoroaster by Clementine: “Of this family there was born in due time a certain one, who took up with magical practices, by name Nebrod, who chose, giant-like, to devise things in opposition to God. Him the Greeks have called Zoroaster.”


Here we can see Nimrod is compared with Dumuzi. This would mean then that on some level the whole GateWalking process is the Sacred Marriage Rite, which we discussed thoroughly in our Mountain of MASSHU series. Each Gate God that appears after SHAMMASH represents an aspect of Dumuzi and how he became King of the Underworld. This would then explain why ISHTAR sent Dumuzi to the Underworld, as it was a part of the Necromantic rites whereby he became Lord of the Underworld. Peter Goodgame makes the following observation:


“The epics of Dumuzi principally concern themselves with the underworld into which the Sumerian king and partner of the goddess Inanna/Ishtar descended to become god of the dead. But this Dumuzi was much more than a local Sumerian hero. He became the Canaanite deity Tammuz, worshipped by the women of Jerusalem in the 6th century BC — a blasphemy so abhorred by the prophet Ezekiel … [Ezekiel 8:14-15].


The Simon Necronomicon states the following in the Book of Calling:

Know, fourthly, that it is become the obligation of the Priests of the Flame and the Sword, and of all Magick, to bring their Power to the Underworld and keep it chained thereby, for the Underworld is surely the Gate Forgotten, by which the Ancient Ones ever seek Entrance to the Land of the Living, And the Ministers of ABSU are clearly walking the Earth, riding on the Air, and upon the Earth, and sailing silently through the Water, and roaring in the Fire, and all these Spirits must be brought to subjection to the Person of the Priest of Magick, before any else. Or the Priest becomes prey to the Eye of Death of the Seven ANNUNNAKI, Lord of the Underworld, Ministers of the Queen of Hell.”

This means then that in the GateWalking the first three spheres represents the Love and Courtship between ISHTAR and DUMUZI. The sphere that follow SHAMMASH would represent Dumuzi’s conquest of the Underworld, Dumuzi as the aspect of MARDUK would thus represent him as King and having achieved this status, the Initiate like Dumuzi as King, was then sent down to conquer the Underworld. Therefore, we are advised to walk Ganzir after MARDUK is similar manner as to how Dumuzi became Lord of the Underworld. This makes perfect sense as ISHTAR is the Goddess of Love and War.

Some may take offense to the correlations between Nimrod and Dumuzi, but we should also keep in mind that I have reminded the GateWalker to be cautious about applying Judeo-Christian interpretations to our workings. It has been clearly evident by reviewing some of our previous material that there was indeed opposition to the Chaldean path by founders of the Church. I will write more in the future about Nimrod and his role in the workings of the Simon Necronomicon. Below is a quote from Albert G. Mackey concerning Nimrod’s role in the History of Freemasonry:

“THE universal sentiment of the Masons of the present day is to confer upon Solomon, King of Israel, the honor of being their “first Grand Master.” But the Legend of the Craft had long before, though there was a tradition of the temple extant, bestowed, at least by implication, that title upon Nimrod, the King of Babylonia and Assyria. It had attributed the first organization of a fraternity of craftsmen to him, in saying that he gave a charge to the workmen whom he sent to asist the King of Nineveh in building his cities. That is to say, he framed for them a Constitution, and, in the words of the Legend, “this was the first tyme that ever Masons had any charge of his science.” It was the first time that the Craft were organized into a fraternity working under a Constitution or body of laws; and as Nimrod was the autocratic maker of these laws, it results as a necessary consequence, that their first legislator, legislating with dictatorial and unrestricted sovereign power, was also their first Grand Master…..Josephus portrays him as a tyrant in his government of his people, vainglorious of his great power, a despiser and hater of God, and instigated by this feeling, the builder of a tower through which he would avenge himself on God for having destroyed the world.

For this view of the character of Nimrod, Josephus was in an probability indebted to the legends of the orientalists, which had clustered around the name of Nimrod, just as in ancient times legends always did cluster around great and mighty men.

Thus in the ancient chronicles he was represented as of gigantic stature, ten or twelve cubits in height. To him was attributed the invention of idolatry, and he is said to have returned to Chaldea after the destruction of the Tower of Babel, and to have persuaded the inhabitants to become fire-worshippers. He built a large furnace and commanded that all who refused the idolatrous worship should be cast into it. Among his victims were Abraham or Abram, the patriarch, and his father Terah. The latter was consumed, but the former by the interposition of a miracle came out unhurt. It is hardly necessary to say that such legends are altogether mythical and of no historical value……..The Izdubar legends, as Mr. Smith has called the inscriptions on these tablets, represent Nimrod as a mighty leader, a man of great prowess in war and in hunting, and who by his ability and valor had united many of the petty kingdoms into which the whole of the valley of the Euphrates was at that time divided, and thus established the first empire in Asia. 2He was, in fact, the hero of the ancient

1 The late George Smith, of the British Museum, the author of “Assyrian Discoveries,” of the “Chaldean Account of Genesis,” and many other writings in which he has eNen the learned result of his investigations of the cuneiform inscriptions. 2Smith, “Chaldean Account of Genesis,” p. 174.

Babylonians, and therefore it was only natural that they should consecrate the memory of him who as a powerful and beneficent king had first given them that unity which secured their prosperity as a nation.


Seventhly, we come to the Gate of NINIB called ADAR. NINIB (Saturn) is ruler of the sign of Aquarius during Ancient times. (Later, Uranus was given as the ruling planet for the constellation of Aquarius.) The Simon Necronomicon defines Aquarius as GULA or HORNED BEAST.

Interestingly, NINIB is a very old Sumerian rendering of the name Ninurta, also Ningirsu. It seems that at this Gate the initiate reaches the capstone of the teachings and has acquired true androgynous for the term “nin” often denotes “lady” in this case it applies to the male god NINIB, even his other aspects begin with the prefix “nin.” (Ninurta, Ningirsu) This androgyny is further expressed by the name of the constellation which is given for Aquarius- “GULA”, which happen to be the consort of Ninurta.

The following is an excerpt from an article written by Johanna Stuckey in her work entitled “Going to the Dogs”: Healing Goddesses of Mesopotamia:

Mesopotamia’s goddess of healing par excellence was Gula, patron of physicians, whose name, actually a title, means “The Great One” (Black and Green 2003:101). Obviously the epithet displaced the original and now-lost divine name. She was also known as “Great Mother,” “Mother Gula,” and “Lady of Life.” She was the daughter of An/Anu. Her consort, depending on the city, was the storm god Nin-urta, the warrior Nin-Girsu, or Pabil-sag, Lord of Isin. Her seven children included the healing god Damu, who was worshipped at Isin, and Nin-azu, god of both healing and the Underworld. Like other healing deities, Gula also inflicted disease.

Gula was much invoked in healing rituals and incantations, by which those who were ill begged her assistance. They also used prayer-letters. Honored in hymns, she was sometimes invoked in law codes and treaties. At least one treaty addressed her as the great physician (Reiner in Pritchard 1969: 534). Babylonian king Nabonidus (Nabu-na’id) who reigned 555-539 BCE, dreamed of the goddess “who restores the health of the dead(ly sick) and bestows long life.” He prayed for “lasting life for [him]self and that she might turn her face towards [him].” Then she “looked steadily upon [him] with her shining face (thus) indicating (her) mercy” (Oppenheim in Pritchard 1969: 310). Gula’s worship certainly lasted a long time, its longevity undoubtedly indicating her efficacy in helping people.

Her main cult center was Isin, where she was identified with Nin-Isina, and resided in the great healing temple E-gal-makh “Exalted Palace” (George 1993: 88 #318). She also had temples in most other cities, with three at Babylon! Festivals of Gula are attested for a number of places. At Umma, Gula received an offering of a sheep, and her statue was carried in a procession. Throughout the land in Assyrian times, celebrations of Nin-urta’s victory over the monster Anzu bird were marked by foot races. One document identifies a dog running about as “a messenger” from Gula (Cohen 1993: 333-334).” Gula is also known as Bau. Since one aspect of GULA was that of a healer, the Initiates who are able to reach the Gate of NINIB have acquired the gift of healing as well as, being a skillful warrior. We can see this when we examine an aspect of NINIB known as Ninurta.

Ninurta often appears holding a bow and arrow and a mace named Sharur to which he speaks when attacking the monster Imdugud, and which answers back. Sometimes he stands on a composite creature with a lion’s body or a scorpion’s tail in pursuit of Imdugued, who was a winged lion with feet and tail of a bird as well.

In one story Ninurta battles such a monster called Imdugud (Akkadian Anzu). In what may be an alternate version another text relates how the monster Anzu steals the Tablet of Destinies which Enlil requires to maintain his rule. Ninurta slays each of the monsters later known as the “Slain Heroes” (the Dragon, the Gypsum, the Palm Tree King, Lord Saman-ana, the bison-beast, the scorpion-man, the seven-headed serpent), and finally Anzu is eventually killed by Ninurta who delivers the Tablet to his father, Enlil. This would well apply to the final stages of battle as described in the Simon Necronomicon on page 158:


Took the Tablets of Destiny
Hung them around his neck.
Acclaimed of the Elder Gods was he.
First among the Elder Ones was he.
He split the sundered TIAMAT in twain
And fashioned the heavens and the earth,
With a Gate to keep the Ancient Ones Without.
With a Gate whose Key is hid forever
Save to the Sons of MARDUK
Save to the Followers of Our Master
First in Magick among the Gods”


Now that we have learned that the Simon Necronomicon’s version of the Enuma Elish, and the Enuma Elish itself is actually a step by step guide to the Gatewalking Process, we can now compare our discoveries with the Simon Necronomicon’s version of INNANA’S Descent called the Sleep of Ishtar. Notice that this epic is entitled the Sleep of Ishtar, as it suggests that the process that Ishtar went through is indeed how we are truly able to gain awareness. Now let us look at our comparision



Notice the terms that ISHTAR uses to address the Watcher of the First Gate, as taken from the Simon Necronomicon of page 170:

“At the First Gate

NINGHIZHIDDA removed the Crown
The Great Crown of Her head he took away
And ISHTAR asked
Why, Serpent, has thou removed my First Jewel? “

We can see that at the first Gate ISHTAR calls the Watcher by the term Serpent. This confirms our findings at the first gate- NANNA.



Notice how ISHTAR now addresses NINGHIZHIDDA at the Second Gate:

“And the Second Gate

NINNGHIZHIDDA removed the Wand
The Wand of Lapis Lazuli he took away
And ISHTAR asked
Why, NETI, has thou removed my Second Jewel? “

Here we see ISHTAR referring to NINGHZHIDDA as NETI. NETI is the Scribe of Kur just like NEBO represents a class of Scribes. Another name for NETI is GIZZIDA, which has serpent associations and also is another name for NINGHZHIDDA meaning that NETI and NINGHZHIDDA are the same character. Yet is is interesting to not that the aspect GIZZIDA is used in the famous epic where ADAPA meets ANU. GIZZIGA, though an Underworld deity, is standing guard with DUMUZI, another Underworld deity, at the gate of ANU’s palace. This shows us that the Underworld is the otherworld or astral realm, and refers not only to GANZIR, but to the entire realm beyond the five senses.


Notice what is removed from ISHTAR when she approaches the Third Gate:

“At the Third Gate

NINNGHIZHIDDA removed the Jewels
The Jewels around her neck he took away
And ISHTAR asked
Why, Gatekeeper, has thou removed my Third Jewel”

The third Jewel was hung around the neck. This is where the Tablets of Destiny hung from. We can make this assumption since it is said that ‘MARDUK hung them around his neck.’ Therefore, they must have hung around the neck of KINGU, as it was a gift from TIAMAT to her consort. This affirms that are conclusion thus far on the path of GATEWALKING is correct.



As we discussed earlier the reason why SHAMMASH is a divider and bridge between the Inner and Outer Gates, it is interesting to notice how ISHTAR addresses NINGHIZHIDDA at the Fourth Gate:

“At the Fourth Gate

NINGHIZHIDDA removed the Jewels
The Jewels on her breast he took away
And ISHTAR asked
Why, Guardian of the Outer, has thou removed my Fourth Jewel?”

The above passage lines up perfectly with our findings in the Simon Necronomicon’s version of the creation epic. Here ISHTAR is said to have referred to NINGHIZHIDDA as the Guardian of the Outer, which SHAMMASH does indeed separate the Inner Gates from the Outer Gates


We have discussed numerous times that NERGAL is ruler of the Underworld. This is also echoed in ISHTAR’s response as she is now at the Fifth Gate:

“At the Fifth Gate

NINNGHIZHIDDA removed the Jewels
The Belt of Jewels around her hips he took away
And ISHTAR asked
Why, Watcher of the Forbidden Entrance, hast thou removed my Fifth Jewel? “

The term Watcher of the Forbidden Entrance is a proper adjective to describe the kingdom that NERGAL rules and also affirms that our synopsis of the creation epic in the Simon Necronomicon is indeed correct.



W discussed earlier what this weapon was, as it pertained to fire, but we also learn something else as far as what the weapon was based on how ISHTAR responded to NINNGHIZIDDA at the Sixth Gate:

“At the Sixth Gate
NINNGHIZHIDDA removed the Jewels
The Jewels around her wrists
And the Jewels around her ankles he took away.
And ISHTAR asked
Why, NINNKIGAL, hast thou removed my Sixth Jewel?”

Here ISHTAR uses the name NINNKIGAL, which is derived from NINKIGAL. NINKIGAL is the goddess of the Underworld, possibly another reference to ERESHKIGAL. We are told in the Etruscan Roman Remains the following:

“Begoe,” as we are told (History of Etruria, by Mrs. Hamilton Gray) “slew an ox simply by whispering in its ear the fearful name of the Highest.” This I think refers to lightning. “The highest and most irresistible of all the powers dwells in the divine and mysterious name–”the supreme name,” with which Hea alone is acquainted. Before this name everything bows in heaven and in earth and in Hades, and it alone can conquer the Maskin (evil spirits), and stop their ravages. “Awe her(Ninkigal) with the names of the great gods” (Fox Talbot, cited in Lenormant, Magie Chaldaienne)”

From the above quote, we can see that the greatest weapon against the “Queen of the Underworld” is actually the names of the ‘great gods.’

The Simon Necronomicon makes the following statement on page 123:

“MARDUK was chosen of the Elders to fight KUR and wrest power from the Great Sleeping Serpent who dwells beneath the Mountains of the Scorpion. MARDUK was given a weapon, and a Sign, and Fifty Powers were given to him to fight the awful TIAMAT, and each Power has its weapon and its Sign and these are the mightiest possessions of the Elder Gods against the Ancient One who threatens Without, who threatens from the Abyss,”

The above quote clearly indicates that indeed the names of the Great Gods were given to MARDUK to battle the Dragon. Thus, we find this ability is removed from the Initiate as was ISHTAR, which is evidenced by the citing of the name NINKIGAL. NINKIGAL’s name is mentioned at the Sixth Gate since she could be defeated with the same weapons that were given to MARDUK are now being stripped away. This would explain why the nature of how the Fifty Names work, change when the initiate begins to Walk the Gates.


Here is an excerpt taken from the INVOCATION OF THE NINIB GATE, as found on page 60 in the Simon Necronomicon:

“NINIB Knower of the ways of the Ancient Ones, Remember!”

Now let us notice how ISHTAR entreats NINNGHZIDDA at the Seventh Gate:

“At the Seventh Gate

NINNGHIZHIDDA removed the Jewels
The Jeweled Robes of ISHTAR he took away.
ISHTAR, without protection, without safety,
ISHTAR, without talisman or amulet, asked
Why, Messenger of the Ancient Ones, hast thou removed my Seventh Jewel?”


This falls perfectly in line with our synopsis and analysis of the creation epic as found in the Simon Necronomicon is actually part of the Initiation Process. This is something that only a worker of the Simon Necronomicon has been able to identify, yet anthropologist, critics, such as Dan Clore, still remain baffled as to the meaning of the Enuma Elish. There are still a few things that we should add here.


From the section in the MAGAN TEXT entitled; Of the sleep of ISHTAR, we learn that we must first walk the Gates from NANNA to NINIB, then we are to work with the URILLA TEXT. Next we are to walk the Gates in reverse in order to reinvent ourselves. We then find ourselves in the Land of Ki, or we should walk the Gate of KIA (NINHURSAG), from their we take our position with the ‘ASTRAL GODS’, which we are offered the cup of immortality.

The ASTRAL GODS are reached by walking the Gates of ENKI, ENLIL, and ANU.