The Agga Sign (1)


“The second is the Elder Sign, and is the Key whereby the Powers of the Elder Gods may be summoned, when used with the proper words and shapes. It has a Name, and is called AGGA.”

The second Seal is called the Elder Sign. Based on the Mad Arab’s Testimony, the Elder Sign is named AGGA and it has the ability to unlock the powers of the Elder Gods. Let us first look into the meaning and definition of the term AGGA to aid us in gaining a deeper understanding as to what the Elder Sign really is.

It is interesting to note that Agga was the name of the last king of the First dynasty that ruled over Kish in Ancient Sumeria. It is recorded that kingship after the flood, descended from heaven to Kish. The Kings of Kish that ruled after the deluge all had Semitic names, which means that they were not among the original settlers of Sumeria, but it does prove that there was some Semitic population existing in Sumeria before the flood.

Kish was a very important and influential city in ancient Sumeria. This can be shown in the title King of Kish, or Ar Ki Ati in Akkadian. This title was used for many centuries by kings to show prestige, as it maybe compared to saying ‘King of the entire world!’ This title was used by kings even when another king was actually the king of Kish, and after Kish had ceased to be the seat of kingship. It seems that this title had a deeper meaning than the one that is prestigious. Kish is situated within the northern plains of southern Mesopotamia on a critical spot of the Euphrates River. A breakthrough of the river to the lowlands in the direction southwest would mean that a whole system of irrigation channels would be without a water supply. This means that the control of the Euphrates River in the area of Kish was of vital importance. The title King of Kish indicated the ruler that exercised control of this region, or at one time, the water supply that a vast population depended on. Ironically, the Necronomicon on page 99 mentions that the Elder Sign is a symbol “of the Power of the Magick of Enki.” Enki was the Sumerian deity of water. Let us look further to see how all of these factors connect together.

Famous Sumerianologist Samuel Noah Kramer attributes Inanna as the tutelary deity of Kish. This can be understood by reviewing the Ancient Sumerian accounts. Throughout the 3rd Millennium and centuries later, various kings of Mesopotamia describe themselves as spouses of the Goddess Inanna and her other aspects. Many of them also claim that their right of kingship was granted to them by the Goddess Inanna. This custom was even practiced by kings from regions other than Kish. Mesannepada of Ur (2563-2524 B.C.E.) claimed to be the husband of Inanna. Eannabum of Lagash claimed kingship by the love of Inanna, or as recorded; “Inanna because she loved him so, gave him the Kingship of Kish!!”

The idea of being “king by the love of Inanna” originated in the early political development of Ancient Sumeria. This evolution in politics is enacted in the mythos of Inanna and Enki, in which Inanna persuades the drunken Enki to give her the mes of the universe. Samuel N. Kramer mentions in his book, entitled The Sumerians, that the word me, “seems to denote a set of rules and regulations assigned to each cosmic entity and cultural phenomena for the purpose of keeping it operating in accordance as is the plans laid down by the deity creating it.” This term me relates well with the description of the Elder Sign as given to us on page 12 of the Necronomicon:

“…, the Elder Sign, and is the Key whereby the Powers of the Elder Gods may be summoned when used with the proper words and shapes.”

The Elder Sign is attributed as being “the sign of the Power of Enki,” since it was Enki that Inanna seduced to gain authoritative power or me.

We are told in the Necronomicon that the key to unlocking the Powers of the Elder Gods is by using the Elder Sign with the proper words and shapes. This seems to be the opinion of Samuel N. Kramer, as he writes on page 115 in his book The Sumerians:

“All that the creating deity had to do, according to this doctrine, was to lay his plans, utter the word, and pronounce the name. This notion of creative power of the divine word….,was based on observation of human society; if a human king could achieve almost all he wanted by command, by no more and than what seemed to be the words of his mouth, how much more was possible for the immortal..,”

The legend of Inanna and Enki was known throughout Ancient Sumeria and it is safe to conclude that with this knowledge ancient kings credited Inanna as the source of their kingship. Kramer further asserts:

“Toward the middle of the 3rd Millennium however, when the Sumerians were becoming more and more nationally minded…, a seemingly quite pausible and not unattractive idea arose that the king of Sumer, no matter who he was or from what city he originated, must become the husband of the life-giving goddess of love, that is Inanna of Erech.”

We can now see that kingship was bestowed upon the king by Inanna through the authoritative power that ultimately derived from Enki. We should also keep in mind that in early Sumerian history many of the kings were also priests to their people. This would mean that the ‘Power of the Magick of Enki,’ is only bestowed upon the priest or priestess of the Necronomicon by Inanna (Ishtar). This also unlocks a mystery that some GateWalkers of the Necronomicon have often questioned. Page 7 of the Necronomicon states:

“And fled to the earth by calling upon INANNA and her brother MARDUK..,”

Some have questioned what is meant by the Mad Arab’s assertion that Inanna and Marduk are siblings since they do not appear as such in any of the Sumerian legends. However, from studying the ancient legends of Inanna, there are a few accounts where she refers to Enki as her father. The Mad Arab, being familiar with the mythos of Enki and Inanna, knew that Inanna achieved her power from Enki in similar way as Marduk being empowered with the fifty names to battle Tiamat. It must be remembered that the ancient gods of Sumer referred to themselves, and others of divine progeny, in terms of endearment; such as father, brother, sister, and etc. Since Enki was from an older generation of gods, and Inanna was of a younger set of divinities, it was a sign of endearment and respect that she referred to Enki as her father. This honor given to Enki in no way contradicts the traditional genealogy, placing Inanna as the daughter of Nanna/Sin (moon deity) her father.

It is clear from our discussion that the Power of Enki is bestowed upon the priest or priestess of the Necronomicon through Inanna. An example of this can be seen in the epic of Gilgamesh and Agga.

It is within this poetic work that we find Gilgamesh seeking the advice from the elders in the city to determine whether or not, he should surrender or go to war against King Agga of Kish. His elders counseled him against starting a war with King Agga. Yet it is said of Gilgamesh that because of ‘placing his trust in Inanna he did not take seriously the advise of his elders.’ Later, King Agga is recorded as having surrendered to Gilgamesh. It is clear that the ancient priestly-rulers credited Inanna as their source of strength.


The above passage, taken from the Simon Necronomicon, is a description of a very important celebration that the early Sumerian rulers had to fulfill as part of their kingship- The Sacred Marriage Rite. Since there is no one text that describes the Sumerian New Year celebration, we are left with understanding this elaborate rite through the Sacred Marriage songs and the epic of Inanna and Dumuzi.

The Sacred Marriage Rite began with a procession by the king to the giparu of Inanna’s temple. During this time the bride (enacted by a priestess of Inanna) prepared for the event by washing, anointing, and adoring herself. During the procession, and in anticipation of ‘Inanna’ meeting the king, there was a celebration of songs and other activities. One of the highlights of the event was the sexual union that took place between the king and Inanna. This sexual rite took place in the heart of the temple. Some scholars have erroneously debated, whether or not, actual sexual relations took place. Some have suggested that the king went to bed with a statue of the Goddess. This may be true of some of the celebrations that occurred around 1700 B.C. However, we shall see later in our discussion that in the ancient rites, sexual relations actually occurred.

Through the Sacred Marriage Rite, which took place to bring in the Sumerian New Year, the fecundity and sheer life-force of the goddess was honored, delivered, and drawn down to bless the land, the king, and his people. Without the king’s participation in the Sacred Marriage Rite, he was considered unable to be an effective ruler. His potency was inextricably linked with his physical prowness and attuned to his sexual energies.

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