Necronomicon Tradition

Terminological Analysis of the Simon Necronomicon – Part Two

Today we will continue our analysis by exploring various words and phrases found throughout the Simon Necronomicon.

“This is a grimoire, written over a thousand years ago, that is a repository of ancient Sumerian – and Babylonian – lore. We emphasize the Sumerian aspects of the grimoire simply because they appear to outnumber the Arab and Babylonian aspects, but nowhere do we state that this is a grimoire, word for word as it would have been used by a Sumerian magician.”

Page 291, Dead Names by Simon.

“Once again I have to insist that this book was written long after Sumer disappeared and represents a survival of that culture and its occult system. The original Sumerian content will have suffered from being handed down through the centuries, and will have attracted accretions from other systems current in the Middle East when it was finally set down as the Necronomicon, but it is still unique among grimoires.”

Page 294, Dead Names by Simon.

As such, we will be trying to correct any errors and where possible we will restore such errors to their proper forms and phonetic values.

Let us start at the chapter entitled: The Conjuration of the Watcher.

In this chapter we learn that the Watcher is referred to as MASS SSARATU, though nowhere in the ancient texts I have come upon this word in this particular form.   Obviously the term originates from the Akkadian word massartu, as we can read in the Theological Dictionary of the Old Testament, Volume 9, and various other works which I will leave up to the reader to examine on their own. From interaction with this specific type of energy, it has become my understanding that the Bowl of the Watcher should be referred to as AGA MASSARU and the Watcher itself as MASSARTU.

Another matter I would like to address are some of the words in the Incantations of the Gates. At the end of those incantations we find a variety of “barbarous” words, many of which are obscure and unclear. It will also become clear that the purpose of some of those words within the invocations are questionable.



This phrase has intrigued me, as one clearly calls on some form of spirit, the term ZI being the Sumerian word for spirit. Taking into account that the texts in the Simon Necronomicon are a jumble of various languages which are full of grammatical errors, thus bastardizing certain phonetic values to the point where it becomes very hard to divine their true forms, it is entirely possible that some words are spelled incorrectly.
As such it might very well be that the word FORNIAS is actually the misspelled name of an entity featured heavily in demonology and devil-lore, that being Forneus.
This theory is supported by the fact that Forneus teaches rhetoric and languages, just as Nebo governs the faculty of communication.


Simon mentions that the manuscript they worked from was written in Greek, which might be an explanation as to why the word ATHANATOS features in this text. At first I had thought that the word should have read Thanatos, being the personification of Death in Greek mythology, though then it’s placement in the invocation didn’t really make any sense. It was Sister Aru who pleasantly surprised me by providing it’s correct meaning, showing me that the word ATHANATOS is actually an old Greek word, meaning Immortal. Now it’s placement within the invocation makes much more sense!



Again one seemingly calls on a spiritual entity, this being SHTA. The meaning or identity of SHTA, or perhaps Šta, remains to my knowledge entirely obscure. To see it included in an invocation to Šamaš would suggest that it is a spirit ruled by the deity of this particular Gate. This theory, however, causes some conflict, as it is inconsistent with another invocation where this word is featured, that being “The normal invocation to the Watcher”. This invocation concludes with a forceful pronunciation of the word SHTAH which, while featuring an H at the end, will phonetically sound the same as the word SHTA.

For is the Sun not anathema to those who dwell Below?



Rendered phonetically the term NNGA sounds the same as NGAA, this particular name being mentioned by the Mad Arab, and identified as being “the God of the heathens, who breathes flame and roars like a thousand thunders, whom he found by having raised armies against the Lands of the East, and by having summoned hordes of fiends which he made subject unto him.”



To see these two energies featured in this particular invocation makes quite a bit of sense when you look at their powers. MARRUTUKKU being the Master of the Arts of Protection, and TUKU being the Lord of Baneful Magick.


The Mad Arab describes these particular powers of Marduk as being very dangerous, to others but to the Priest as well, and at best are not to be called upon. One wonders about their purpose for entering this Gate.

We will conclude this post by examining some of the Fifty Names and their Words of Power.

From studying the mythologies we have learned that Marduk was bestowed his powers by the other Gods, and by taking a closer look at some of the Words of Power we might discover from which deities they possibly originate.

TUKU‘s word of power reads MASHSHAMASHTI, or MAŠ-ŠAMAŠ-TI.
SHAZU‘s word of power reads MASHSHANANNA, or MAŠ-ŠA-NANNA.
ZISI‘s word of power reads MASHINANNA, or MAŠ-INANNA.
SUHRIM‘s word of power reads MASHSHANERGAL, or MAŠ-ŠA-NERGAL.
SUHGURIM‘s word of power reads MASHSHADAR, or MAŠ-Š(A)-ADAR.

It is interesting to note that the powers assigned to these particular names correspond with the governing rules of the deities included in their Words of Power.





8 replies »

  1. Interesting article again! Here I just found something for you: When you look online for that word ‘ATHANATOS’ you get that it is ancient greek and means ”immortal”.


  2. Thank you very much Brother! That moment when the student becomes able to provide the mentor with some new insights is the pinnacle of joy and a proper reward for work well done.


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