Greetings! I would like to welcome everyone to the Papers In The Attic Blog Page. A resource for Initiates of the The Asharu (Necronomicon) Tradition. If this is your first time here, please feel free to browse through some of our previous articles located in the menu that appears on the right side of this page.
In this article I would like to address the meaning of some of the words and phrases that are used in the Simon Necronomicon. Therefore I would first like to direct the reader to the following article: https://warlockasylum.wordpress.com/2016/06/21/kutulu-is-proper-historical-sumerian-syntax/
I would like to go a little deeper into Warlock’s explanation of the term KUTULU and it’s connection to DinGir NIRGAL by starting our examination on page 9 of the Simon Necronomicon.
On this page, the Mad Arab is recounting his experience of witnessing some mysterious figures performing an obscure rite to some hidden power. He overhears the chanting of the following words:
IA! IA! ZI AZAG!
IA! IA! ZI AZKAK!
IA! IA! KUTULU ZI KUR!
For now we will be omitting an examination and explanation of the term IA, as it is not our main focus at this point. What is our main focus, however, are the three titles mentioned in this particular chant. And as we will see, they will all point in the direction of DinGir NIRGAL, in one way or another.
According to the Simon Necronomicon, the term ZI means Spirit. And from the Mad Arab’s tale it is obvious that these mysterious priests were indeed in the process of summoning up some form of spiritual entity. But what does the term AZAG mean?
For one, AZAG is mentioned as being a demon in the myth of NINURTA known as “Lugal-e” or “Oh Warrior King!”. In another instance we can find an explanation of the word AZAG in L.A. Waddell’s – A Sumer Aryan Dictionary, on page 22.
“AZAG, Lord Azag, the Incanter or Enchanter”
The term AZAG as such is also explained in the Necronomicon’s introduction notes.
However, as we will see when we examine the other titles, it is very unlikely that any of these meanings apply to the term in question. But when we apply simple gematria to the term AZAG we will find our first reference to one of the aspects assigned to DinGir NIRGAL.
AZAG, in simple gematria, equals the numerical value of 35. Interestingly enough this same value is also assigned to the mystical word AUM.
In the Necronomicon, on page xxxiii, we read that Crowley made use of this term. It also tells us the following:
“In the Sumero-Aryan Dictionary by Waddell we read that the word AUM was known to the Sumerians, in almost the same sense that it was, and is, known to the Hindus. It is a sacred word, and pertains to the Lord of Magicians, ENKI.”
And indeed, when I consult my copy of Waddell’s work, it tells me the following:
“AUM, Mystic title of the solar Father-god as Lord of the Waters, a variant of Aa or Ai, and IA (or Jah).”
Unfortunately I am unable to track down the source on which Waddell based his findings, and therefore it is conjecture on my part that the word AUM has more to do with the solar aspect of it’s meaning than that it has to do with ENKI.
If my musings are correct, then we have established our first connection to DinGir NIRGAL in terms of him being KUTULU as we are all, without a doubt, familiar with the fact that NIRGAL was a sungod as well as an underworld deity.
Now let us examine the word AZKAK.
I’ve examined a lot of Sumerian and Babylonian texts, but never have come upon this particular word as it is given in the Necronomicon. But once again, when we apply simple gematria to this word, we find another connection to NIRGAL.
In simple gematria, the word AZKAK has a numerical value of 50, which is the same value that’s assigned to the word Lion. This is interesting, as Nirgal is described as having “the head of a man on the body of a lion.”
This is by far not the only connection which Nirgal has to the lion, as we can see when we explore the mythologies regarding this warlike energy.
Let us now examine the last phrase of the chant and thereby establish the final connection which ties all three titles to one and the same entity.
KUTULU ZI KUR
The term KUTULU has been explained as meaning “Man of the Underworld”. I have another theory however. The term KUTULU obviously consists of two words, being KUTU and LU. There is little doubt that the word KUTU is meaning anything else than CUTHA, the primary seat of power of Nirgal’s cult and temple complex. This information can be obtained with little effort and therefore I will not go any deeper into this matter. The term LU, however, has an interesting meaning, as we can find in the LUDLUL BEL NEMEQI – The Standard Babylonian Poem of the Righteous Sufferer by Amar Annus and Alan Lenzi. On page 51, We are told that it’s meaning is Bull. Interestingly enough, Nirgal is often called Great Steer or Bull in the old cuneiform texts.
It is interesting to note that the Mad Arab mentions the spilling of blood which he witnessed during this rite, as blood is intimately tied to DinGir NIRGAL.
The Sun aspect is called forth by AZAG. The War aspect is called forth by AZKAK. And the Underworld aspect is called forth by KUTULU as Spirit of the Underworld, for KUR has the popular meaning of Underworld, or Abode of the Dead, and a variety of other meanings which do not readily apply to what we are discussing here.
ZI AZAG (Spirit of the Sun)
ZI AZKAK (Spirit of the Lion)
KUTULU ZI KUR (Bull of CUTHA, Spirit of the Underworld)
I am therefore of the opinion that the very chant we’ve just examined and discussed is nothing else but a means of calling forth the raw power of NIRGAL in all its aspects.
Categories: Necronomicon Tradition