Greetings! I would like to welcome everyone to Papers In The Attic, a blog page dedicated to the rites of the Asaru Clan and Necronomicon Mysteries. If this is your first time here, please review some of our previous articles and do not hesitate to share your thoughts and insights. Stay blessed!
In the article, written by Warlock Asylum, entitled, Spiritual Practices of the Necronomicon Tradition: The Morning Prayer and Meditation, he defines the purpose of the incantation in the beginning of the Second Testimony as something to be said during the morning.
The Morning Prayer in the Second Testimony of the Mad Arab reads:
Day of Living, Rising Sun
Day of Plenty, gracious Sun
Day of Perfect, Grand Delight
Day of Fortune, Brilliant Night
O Shining Day!
O Laughing Day!
O Day of Life, and Love and Luck!
Seven Oldest, Wisest Ones!
Seven Sacred, Learned Ones!
Be my Guardians, polished Swords
Be my Watchful, patient Lords
Protect me from the Rabishu
O Shining, Splendorous APHKALLHU!”
Although this prayer can be used as a protective prayer to be recited twice during the day, its original purpose was to protect the home or a private temple. The incantations are part of an elaborate ritual. Those incantations were to be written on the figurines.
The text from the beginning of the Second Testimony is translation of the ritual called šêp lemutti ina bît amêli parâsu. This ritual as defined by Ross Sinclair meant “to block the entry of the enemy in someone’s house”. The ritual would use figurines which were to be placed underneath the foundation of a house or placed within holes in the floor. Figures could also be drawn on the walls representing the apkhallu. Inscriptions would be written on these figurines.
The translation of the “house-warming” ritual is found in the book History and Monuments of Ur by C.J. Gadd. On page 10, the inscriptions when translated reads:
1) Day of Life Offspring of Ur
2) Day of Plenty, Gracious Son of Nippur
3) Day of Delight, grown up in Eridu
4) Fair day, arisen in Kullab
5) Day of bright face, nursling of Kesh
6) Righteous day, exalted judge of Lagash
7) Day that grants life to the stricken protection of Shuruppak
The transliteration reads as such:
- u-mu ti-la i-lit-ti shesh unug
- u-mu he-gal dumu enlil dugga
- u-mu ta-shil-ti sha ina eri-dug ir-bu-u
- u-mu dam-qu sha ina kullab shu-pu-u
- u-mu sha pa-ni ba-nu-u tar-bit ki-si
- u-mu u-sa-ru di-kud i-ru sa la-gas
- u-mu sha ana shag-shi ba-la-tu i-nam-di-nu u-lul shu-ru-up-pa-ak
According to Wiggerman in his book, Mesopotamian Protective Spirits: The Ritual Texts, he defines the characteristics of the apkallu as such:
“the names of the umu-apkallu show them to be concerned with the procurement of life, plenty, splendor, beauty, and justice. [..] The apkallu are “guardians, massaru, but of what has not been preserved. The apkallu of the incantation chase away evil by their word; they are the offspring of Ea. [..] The umu-apkallu are the “seven wise ones (ersutu) who cannot be withstood” and stand at the head of the sick man; by their holy incantation they give life to the sick and put to flight evil.”
Umu, when personified, denotes the personified day or weather, sometimes visualized as a lion (or leonine monster). The umu-apkallu were either antediluvian or postdivilian sages. (Wiggerman)
The apkallu were those beings that taught the various arts of civilization to humanity. They are the very offspring of Enki. Adapa was known to be the first on the list. The Apkallu were advisors that served kings that existed prior to the flood.
In the book, The Orientalizing Revolution: Near Eastern Influence on Greek Culture in the Early Archaic Age (Revealing Antiquity) by Walter Burkert and Margaret Pinder, the description of the apkallu is defined as such:
A characteristic representation in the context of Mesopotamian healing magic is a man with the head of a fish, worn like a mask over his head, carrying an instrument of purification in his right hand and a water bucket in his left; the figure can be identified as representing an apkallu, a “wise man” from olden times.
On page 142 of Alan Lenzi’s article, The Uruk List of Kings and Sages and Late Mesopotamian Scholarship, it identifies the identity of the Apkallu by name:
During the reign of Ayalu, the king, Adapa was sage
During the reign of Alalgar, the king, Uanduga was sage.
During the reign of Ameluana, the king, Enmeduga was sage.
During the reign of Amegalana, the king, Enmegalama was sage.
During the reign of Enmeusumgalana, the king, Enmebuluga was sage.
During the reign of Dumuzi, the sheperd, the king, Anenlilda was sage.
During the reign of Enmeduranki, the king, Utuabzu was sage.
In contrast with the sep lemutti ritual, there is the bit me-si-ri ritual, which was used to protect the house of invading evil. Disease was seen as a form of spiritual attack, and this ritual was used to defend against it.
In the book Witchcraft and Magic in Europe by Frederick H. Cryer and Marie-Louise Thomsen, it states, “Bit Mesiri (lit. ‘House of Enclosure) was a very complex ritual using numerous figurines and drawings in order to protect a house against every kind of evil (the title alludes to keeping out evil). It is documented that this ritual too was performed on behalf of the king”.
The Mad Arab has instructed his spiritual descendants, those that keep the lineage of the Ancient Asaru Path, to take what is in the Necronomicon and discover the rest. He reminded us with the following statements:
“Before that time, I must put down here all that I can concerning the horrors that stalk Without, and which lie in wait at the door of every man, for this is the ancient arcana that has been handed down of old, but which has been forgotten by all but a few men, the worshippers of the Ancient Ones (may their names be blotted out!).
And if I do not finish this task, take what is here and discover the rest, for time is short and mankind does not know nor understand the evil that awaits it, from every side, from every Gate, from every broken barrier, from every mindless acolyte at the alters of madness.”
It is up to the followers not to be lazy and expect any work to be done for them. There are many gems within the Necronomicon and it takes work to find them. One must do a lot of research. One also has to be receptive to what the DIN.GIR is saying to be able to receive them. If it were not for the DIN.GIR, I would surely lack understanding of the purpose of the sep lemutti ritual. Even in the age of computers, the meaning of much of what is contained in the Necronomicon elludes me.
Research is a pivotal part of working with the rituals in a way that is respectful to the DIN.GIR. It is also a way of validating what is received through epiphany, dreams, and through the reading of mythology.
Even though the Necronomicon is a complete, yet “closed” system, there is still more work to do. It is up to the initiates to pour water upon the flower that is the Asaru Path, and allow it to blossom forth even more so.