When working with any occult text it is imperative that one, if possible, is absolutely sure of the meaning of the words that are to be read and spoken during rituals and prayers. Due to the age and the arcane nature of a lot of those words it is often fairly difficult to acertain their meanings. Ever so often it will appear that such arcane phrases and “Words of Power” are nothing more than a bunch of made up gibberish, making translations that much harder. Remember, however, that words have power, and it is not always a benevolent power. Therefore we have committed to the task of giving meaning to as much of the texts (found in the Simon Necronomicon) as possible.
Our analysis will continue by taking a look at the part of the Magan Text which gives us references to those places where the “Seven” are said to reside.
They are Seven!
Seven are They!
They seize all the towers
From UR to NIPPUR
Yet UR knows them not
Yet NIPPUR does not know them
They have brought down the mighty
Of all the mighty Cities of man
Yet man knows them not
Yes the Cities do not know them
They have struck down the forests of the East
And have flooded the Lands of the West
Yet the East knows them not
Yet the West does not know them
They are a hand grasping at the neck
Yet the neck does not know them
And man knows them not.
Their words are Unwrit
Their numbers are Unknown
Their shapes are all Shapes
The desolate places where their Rites are performed
The haunts of man where a sacrifice has been offered
The lands here
And cities here
And the lands between the lands
The cities between the cities
In spaces no man has ever walked
The country from whence no traveller returns
In the altar of the Temple of the Dead
And at GI UMUNA
At their Mother’s breast
At the Foundations of CHAOS
In the ARALIYA of MUMMU-TIAMAT
And at the Gates
Of IAK SAKKAK!
SPIRIT OF THE AIR, REMEMBER!
SPIRIT OF THE EARTH, REMEMBER!
– The Magan Text –
The text itself already indicates in which direction we should turn our eyes and minds to.
“KURNUDE, the Country from whence no traveller returns”, the abode of the dead.
The validity of this term is confirmed when we take a look at William F. Warren’s “Paradise Found“, in which he cites Francois Lenormant, saying:
“The interior concavity opening from underneath was the terrestrial abyss, where the dead found a home (kur-nu-de, ki-gal, aralli).”
The next term “EKURBAD” actually consists of two words, “EKUR” and “BAD“.
The term “EKUR” is well known, and signifies ‘temple’, specifically meaning “House of the Earth”, and not “Mountain House”, or “High House”, according to the “Materials for a Sumerian Lexicon” by John Dyneley Prince, on page 96.
In this case the term “EKUR” definitely signifies the concept of a temple, as the term “BAD” will show us it’s proper designation.
On page 49 of Prince’s work, mentioned above, we see that the original meaning of the sign “BAD” is ‘open’, or ‘pitû’. The signs also means ‘death’ from the idea ‘opening, dissolution’. This equals the term ‘mîtu’, meaning ‘dead’. Hence the term “EKURBAD” means, “Temple of the Dead“, as already indicated in Simon’s text.
“GI UMUNA” is described as the place where they are “At their Mother’s breast“, the “Foundations of Chaos“.
On page 135 of Prince’s work we are taught that the term “GI” has the meaning of “fullness, plenty, or great quantity”.
The term “UMUNA” is a derivation from the sign “umun“, which equals the term “MUMMU“, often mentioned in Simon’s texts too. Prince gives the sign “umun” the meaning of ‘the unfathomable depths’. This term, in the form “MUMMU” is often found in conjunction with Tiamat, as well as Enki. (See “Bel, the Christ of Ancient Times” by Hugo Radau – 1908)
It is obvious now that the term “GI UMUNA“, in context of the Magan Text, has the meaning of “The fullness of the unfathomable depths“.
As we can see at the start of our analysis the term “ARALIYA“, or “Aralli“, is the area where the dead find their home. The work of prince also confirms this, on page 39, telling us it is ‘the realm of the dead’.
“And at the Gates of IAK SAKKAK!”
The first mention that is made of “IAK SAKKAK” is in “The Conjuration of IA ADU EN I“, but we are given no clue as to its identity. The “Book of Fifty Names”, however, tells us exactly what “IAK SAKKAK” represents:
“The Gods forget. They are distant. They must be reminded. If they are not watchful, if the gatekeepers do not watch the gates, if the gates are not kept always locked, bolted and barred, then the One who is always ready, the Guardian of the Other side, IAK SAKKAK, will enter and bring with him the hordes of the armies of the Ancient Ones, IAK KINGU, IAK AZAG, IAK AZABUA, IAK HUWAWA, ISHNIGGARAB, IAK XASTUR, and IAK KUTULU, the Dog Gods and the Dragon Gods, and the SeaMonsters, and the Gods of the Deep.”
Apparently “IAK SAKKAK” is of the ‘Other Side’, or ‘Universe B’, and can bring with him ‘the hordes of the armies of the Ancient Ones’.
When we apply simple gematria to the term “IAK SAKKAK” we come at a sum of 75.
IAK SAKKAK: I(9) + A(1) + K(11) + S(19) + A(1) + K(11) + K(11) + A(1) + K(11) = 75
This equals the same gematric value as that of Marduk’s Twenty-second Name, “ZAHRIM“.
ZAHRIM: Z(26) + A(1) + H(8) + R(18) + I(9) + M(13) = 75
The Mad Arab tells us the following regarding this power:
“Slew ten thousand of the Hordes in the Battle. A Warrior among Warriors. Can destroy an entire army if the Priest so desires”.
Is this power the mirror opposite of “IAK SAKKAK“, on ‘this Side’?
In context of the Magan Text the term “IAK SAKKAK” might have a different meaning, more in tune with the subject of the text, as it also equals the gematric value of the term “GANZIR“.
GANZIR: G(7) + A(1) + N(14) + Z(26) + I(9) + R(18) = 75
Thus it would then read as:
“And at the Gates of GANZIR!”