The Practitioner of the Simon Necronomicon is not only a Magician, but we are also Priests in our own right. The Incantations and Exorcisms we use are the very same ones that were used by the various classes of Priests who practiced their Art in ancient Sumer. Though the ancient civilization that recognized the importance of these Priests may have long since vanished, their Workings are still kept alive today by the likes of us – The Practioners of the Simon Necronomicon. Thus, the Priesthood of Sumer is still alive.
Each class of Priests had a number of tablets, inscribed with incantations, that would assist them in their work. The best known of these series of tablets are the MAKLU (Burning), ŠURPU (Consuming), UTUKKI LIMNÛTI (Evil Spirits), TI’I (Headaches), ASAKKI MARSÛTI (Fever Sickness), LABARTU (Hag-Demon), and NIŠ KATI (Raising of the Hand).
The book Semitic Magic written by R. Campbell Thompson tells us the following about these series of incantations, on page xxxix, xl, and xli:
“The series Maklu contains eight tablets all giving directions for incantations and spells against wizards and witches. The motive which runs through the whole series instructs the bewitched person how to make figures of his enemies and then destroy them with prayers. If they are to be burnt, then the Fire-god is the object of adoration.”
The book goes on by giving the following incantation that comes from the Maklu Text:
- “O flaming Fire-god, mighty son of Anu,
- Thou art the fiercest of thy brothers;
- Thou that canst give judgment like Sin and Samas,
- Judge thou my case and grant me a decision!
- Burn up my sorcerer and sorceress!
- O, Fire-god, burn up my sorcerer and sorceress!
- O Fire-god, consume my sorcerer and sorceress!
- O Fire-god, burn them!
- O Fire-god, consume them!
- O Fire-god, overpower them!
- O Fire-god, destroy them!
- O Fire-god, carry them off!”
When we compare this incantation with the one that is given to us in the Simon Necronomicon, on page 65, we can see that they have much in common. It shows us that the Conjuration of the Fire-God is neither fiction, nor is it something that was made up by the author. Instead it is a genuine incantation that originates from the Maklu tablets.
The book continues:
“The series Šurpu consists of nine tablets which contain prayers, incantations, and exorcisms against the Ban or tabu which lies on the man through some unknown sin or uncleanness. The priest recites a list of sins which the man may have commited, and so laid himself open to the Ban which is now plaguing him. A great many of the sins are those which are now reckoned as moral offences, all pointing to a very highly civilized community, and include the use of false weights, the acceptance of money wrongfully earned, lying, stealing, adultery, and murder. But there is another stratum underlying them which decidedly points to a distinction between those persons who are ceremonially clean and those who are not; briefly, a proof of the existence of the tabu among the Babylonians.”
“The series UTUG-HUL-A-MEŠ or Utukki Limnûti (Evil Spirits), is a series of spells directed against the attacks of demons, goblins, and ghosts, and it consisted originally of at least sixteen tablets. They are for the use of priests or exorcists in driving out the devils from possessed persons. Devils are to be combated by invoking the gods to help, that they may be laid under a ban or divine tabu. The most important point is that a categorical description shall be given of the particular demon in question, and to this end, as it is obviously impossible for the magician to make an exact diagnosis, he runs through long lists of the names and descriptions of evil spirits.”
“Asakki Marsûti and Ti’i – Two series, written for the purpose of curing various bodily ills are similar to the preceding in many points. These ailments are treated as devils, and exorcised frequently with ‘atonement’- offerings; that is to say, sympathetic magic is at the base of the treatment, and the evil influence is transferred to a wax figure representing the sick man, or even the carcase of a pig or kid. The Asakki Marsûti originally consisted of at least twelve tablets, while the Ti’i ended at the ninth tablet.”
“The series Labartu concerns the evil spirit or ‘Hag-Demon’ which gives its name to these texts, a kind of female devil who attacks children especially. Three tablets are at present extant, giving directions for making figures of the Labartu and the incantations to be repeated over them.”
“The series called “The Raising of the Hand” is another devoted to magic. It consists of prayers and incantations to various deities, sometimes being intended to remove the evils attendant on eclipses. These powers are often accompanied by directions for certain ceremonies and rites, such as placing a censer and burning incense.”
The Priests who used these various tablets were classed according to the field they specialized in. There were the Barû-priests who were seers, and often employed by the great kings of those times. They consulted the Gods, and predicted the future by inspecting the liver of an animal, or other entrails. Another class of Priests were the Zammaru, or chanters. These Priests sang or chanted the ceremonials allotted to them. However, through our Workings, we belong to another class of Priests that were very important in those times – the Ašipu.
Semitic Magic tells us the following about the Ašipu, on page xxii:
“He is the incantation-priest and exorcist who cleanses tabus of uncleanness and removes bans, and he is the magician who chants the rites prescribed in such magical texts as the Šurpu, Maklu, and Utukku series. In his hands also lies the power of performing the atonement ceremony.”
Some of the more advanced Practitioners of the Simon Necronomicon belong to a special class of Priests, and as such they carry the Title that signifies this class of Magicians – Mušelû Edimmu. The meaning of this Title is “Raiser of the Departed Spirit”.